-.A  4, 


'A."-v 


firiw  ^jCtH*  ^5-^ '      .  XI   X     '  ^ 


"^  PEINCETON,  N.  J.  ^' 


:^/ 


I 


Presented  by  Mr.  Samuel  Agnew  of  Philadelphia.  Pa. 


w 


*< 


N  C  E 


tberty  • 

>  I  N  G,  ^ 

!;'ng  a  true  State  Of  the 
■'ONsociATioK,  front 
crabie  Body. 

;»ngg  and  Prucedure  of 
♦OKO,  with  ihc  Rea^ 


^  of  a  certain  anony- 


*nd  EIDERS 

at  Stafford, 


Stafford. 


s  ^e  Stream  of  Brooks 

Job. 
?  To  his  own  Miliar  be 

St. Parl. 
ance  wirh  GoDjK  r  cef- 
^  Kigbt  fojurge  forkm- 

Dr.  FosterV 
'»9  Church  or  Atr<mblyof 
U(  ^f-.hfi  to  them  {torn 
■•*>  and  'mpofe  them  upoa 
Dr,  Watts. 


-BAY: 

AH    THOMAS. 


« 


•vV*^i  "^ 


Presented  by  t 


11  i'  ^^^n/uu 


i'  -■>      /:.       <^i^  4 


i<V  .    tP' 


{'. 


^ 


DEFENCE 

RELIGIOUS  \iBERTY  • 

COMPREHENDING  ^ 

I.  The  INTRODUCTION  ;  containing  a  t/uc  State  of  the 

Matters  judged  upon  by   the  lite  Consociatiojc    from 

their  Rife  until  laid  before  that  venerable  Boiiy.      * 
JI.  PROTESTATION  .gainft  theD.inge  and  Procedure  of 

Consociation  at   WfiST-STAFFORO,  with  ihc  Rei^ 

Ions  of  it  at  large. 

III.  STRICTURES  o»  the  REPORT  cf  .  ccuin  .nony- 

Concluding  with 

An  Address  to  the  Reverend  EIDERS 

Of  the  !»«  CONSOCIATION  at  Stafford, 

•'^^  AMD 

^     An  Addrefs  to  the  Peoble  of  CoKjrEG:Txcu.T. 
By    ISA  AC'^FOSTER,    -^.  iW. 

Paftor  of  the  Church  in  West-Stafford/ 


''A         ■)  ,^"^  ^Brethren   havt  dealt  deceitfuily  a>  a  Brook>  as  ^e  Stream  of  Brooks 
>  "^^    /hey  pafs  away.  Job. 

*Vh3  »n  thou  that  judgeth  another  MaQ>  Servant  ?  To  hi*  ownU^Hir  |»e 
.ftandtih  or  f»ikth.  St.  Pai^l.     " 

inctf  Rtligion  is  the  Means  of  procuring  us  Acztptin'if  «!ith  GoD,ii  /f.  cef- 
ferlly  fclJowf,  that  cveryrMar*  ha»  in  aodsubicd  Right  fojunge  farkm- 
[Hl^:  Dr.  FostkrV 

iihop  or  Prjftjyter,  no  Syoru?  or  Council,   no  Church  or  Aiffrmbly  of 
t*R,  (mce  the  Dajs  of  IntbWatbn,  hath  Powtr   i^e  ived   to  them  from 
00,  to  maks  Creeds  or  A*iicm  of  Faith  foj  ui,  and  "mpofc  them  upoa 
Underftandingi.  Dr,  Watts. 


MASSACHUSETTS-BAY: 
JESTER,  Printed  by  ISAIaH    THOMAS, 

MDCCLXXX, 


'V 


l^rf'H 


^  £cch 


/ 


^(    3    ) 
ADVERTISEMENT. 

IT  is  proper  to  inform  the  Public  that  at  the 
time  of  the  gathering  the  Church  at  Weft- 
buSoxA^wbich  was  done  by  the  Council  that  or^- 
dained  me^  neither  myfetf^  nor  the  Church  a^ 
dopted  Say-Brook  Platform^  or  any  other  of 
human  compofition  %  though  both  Say-Brook 
•and  Cambridge  tjoere  taken  under  confiderati^ 
on ;  but  agreed  to  receive  the  Bible  as  the  only 
authentick  and  infallible  rule  of  faith  and  dif" 
cipline :  yind proceeding  upen  this  divine  Plat- 
form, we  have  ever  enjoyed  the  great  ell  bar'- 
mony  until  our  peace  was  broke  in  upon  by  the 
contentious  and  dilnbedienty  aided  and  abetted 
by  our  brethren  of  the  vicinity  ;  and  when  our 
former  chri/tian  love  and  concord  will  again 
be  rethredy  we  leave  with  the  meek  and  peace  * 
able  Jefus^  whom  we  acknowledge  as  our  law-' 
giver  ^  king  and  judge  ^  while  we  endeavour  to 
keep  the  unity  of  the  fpirit  in  the  bond  of  peacCy 
that  we  may  ie  called  the  children  of  God. 

Previous  to  the  Se/Jion  of  the  late  Confociation 
at  Weft^-^StafFord,   the   Church  in  this  pace 
came  to  the  following  refolvCy  viz, 
"  At  a  meeting  of  the   {econd  Church   of 

Chrift  in  Staffordy  at  the  meeting-houfe, 

Oilober  lothy  1779  : 
**  It  was  put  to  the  Church  to  Bgnifyy  by  their 
votCy  whether  they  were  now  of  the  fame  mind 
refpedting  the  Scriptures  of  the  Old  and  New 


{    4    ) 

Te/lamenfyds  exprejed  in  their  covenant  drawn 
up  and  fuh fori  bed  tOy  at  the  time  of  the  gather  - 
ing  of  this  churchy  in  which  are  thefe  words^ 
^*  We  take  the  fcriptures  of  the  Old  and  New 
Teftament  to  be  the  only  infallible  rule  of  our 
faith  and  practice,  fubniitting  ourfelvcs  to  Je- 
fus  Chrift,  as  only  Lord  of  confcierACC;  calling 
no  man  in  this  fenfe  maftcr  and  lord,  for  one 
is  our  matter  and  lord  who  is  in  heaven  f 
7hat  as  you  have  never  admitted  any  rule  of 
dodtrine^  or  platform  of  difcipliney  but  God's 
ivsrdy  fo  you  never  will ;  hut  conliantly  rejeSl 
whatever Jhall  be  propofed  to  you  by  any  man  or 
bod^  of  mens  that  has  nothing  better  for  its 
authority  than  the  opinion  of  men^  though  of 
the  greate/i  name  and  jame^  that  your  faith 
Tnay  ftand^  not  in  the  wifdom  of  men^  but  in 
the  power  of  God  *  Fully  agreeing  in  that  well 
known  proteflant  opinion^  as  clearly  founded  on 
the  word  of  God,  that  no  many  or  number  of 
men,  feperated  or  united  in  council^  fmce  the 
time  of  Chrifi  and  bis  Apo files,  have  any  right 
to  decide  in  matters  of  faith  :  7  hat  it  is  incon- 
fiflent  with  the  refpedl  due  to  Chrifi  for  any  to 
attempt  it. 

"  Voted,  In  the  affirmative,  Nem,  Con." 
A  true  copy  of  record,        Attefl. 

ISAAC  FOSTER,  Paftor. 
The  above  vote  oj  the  Church,  with  the  rea- 
tons  of  my  protefl  againfl  the  jurifdidiion  of 
Confociation^  were  laid  before  that  body. 


A   s   ) 
A      DEFENCE 

GF 

RELIGIOUS   LIBERTY,    &c. 


cegeaoMcoeoDOMaeeocwoaeoogeMMM* 


L  Introduction:  Confaininga  true  State 
of  the  Matters  judged  upon  by  the  late  Con- 
fociation,  from  their  Rije  until  laid  before 
that  venerable  Body, 

FROM  the  time  of  my  firft  fettling  with 
the  people  in  Wed- Staff  or  d,{^h\Qh  was 
pdober  31,  1764)  until  the  year  1778,  I 
lived  as  happily  with  them  as  any  Miniftcr 
upon  the  Continent  with  his  pcople,perhaps : 
I  loved  the  people,  and  to  ferve  their  beft 
intereft  in  ,public  and  private,  in  licknefs  and 
health,  was  my  delightful  employ  5  while  I 
received,  in  return,  many  teftimonies  of  their 
cordial  and  fmcere  regard  to  me,  and  for  the 
truth's  lake  which  I  preached  unto  them  ; 
which,  in  many  inftances,  appeared  to  have 
a  good  cffcft  upon  them  :  On  which  ac- 
count I  had  rcafon  to  reioice  that  I  had   not 


(     6     ) 

run  In  vain,   nor   laboured   in  vain  among 
them. 

In  1778  my   falary,  which   according   to 
agreement  was  fixty   pounds  lawful   money 
annually,  by  the  depreciation  of    Continental 
money,  was  become  almoft  nothing  ;  fo  that 
I  found  mylelf  obliged  to  afk  for  fome  al- 
lowance to  be  made  me.     In  March  1778, 
a  meeting  of  the  fbciety  was  called    to  fee  if 
they  would  afford  me  any  help.   At  this  time 
thofc  who  were  betrufied  with  the  prudeiiti- 
als  of  the  fociety  were  chiefly  ftrangers,new- 
ly  come  to  refide    in  the  place,    and  by  ren- 
dering thcmfelves  popular  had  got  into  places 
of  truft  :  An  error  this  in  the  people  which 
X    I  would  caution  all    other   focicties    againfl. 
nuUij  'ttiu/The  Committee  oppofed   any  thing's   being 
^tiiil^:^  done  for  mc  in   a  parifh    way  ;  that  which 
^j^  •jj^'^^lhcy  chiefly  urged-,    wds    that  it  would  op- 
TTU^ in^ tut  J^^^^    ^^^  poor,  &c.-— The  fociety,  which 
6ljL  *i^d  been  ufed  to  peace  before,  Teemed  much 

^^  ^^Yurprifed  to  fee  a  fire  kindled  ;  and  to  put 
out  the  fame,  a  number  of  the  principal  in- 
habitants propofcd  to  me,  at  the  time  of  the 
meeting,  to  accept  of  a  fubfcription  for  that 
year,  to  which  I  contented  in  cafe  it  were 
adequate  ;  to  bring  this  about  they  defired 
an  adjournment  of  the  meeting,  which  was 
granted.  At  the  adjourned  meeting  I  figniiied 
my  acceptance  of  what  was  fubfcribed,  and 
fo  the  difficulty  feemcd  to  fubfide  for  the  prf2- 


<    7    ) 

fcnt.     Neverthelefs  I  could  often  hear  of  the 

Committee's  tejling  one  and  another,  that  it 

was  unreafonabic  to  allow  mc  any  more  than 

the    nominal  fum,  and   whatever   they  did 

more  was  over  and  above  their  contract  with 

mc  J  that  they  were  und^r   no  obligation  to 

do  it,  and  the  like.      Towards   the  clofe  of 

this  year,  the  Committee,  without  being  de- 

fircd  by  mc,  came  to  my  houfe  and  told  me, 

they  underflood  that  I  wasuneafy  with  my  (a- 

lary  and  wanted  fomc  help  from  the  people  5 

and  as  there  would  be  bufincfs  enough  on  the 

annual  mecting,without  that,  they  thought  it 

beft,if  I  was  willing,to  have  a  meeting  called 

on  purp^fe  to  fettle  the  matter  relative  to  my 

falary.  I  told  them  I  was  willing  if  they  tho't      ^    /i 

beit,andhad  mentioned  it  to  one  of  them  fome  %  *^  **^<^ 

lime  before,  that  I  had  thoughts  of  defiring(^^(/rti/^ 

an  interview  with  the  Committee  5  they  then  h^^  ^ ^ 

afked  me,  what  my  rcqueft  was  ?  I  told  them 
that  they  knew  the  whole  affair  as  well  as  I, 
a  bare  fupport  was  all  I  afked  for  j  I  v^as 
willing  to  bear  an  equal  part  of  the  burdens 
of  the  pfefent  day,  and  would  give  up  one 
<[uarter  of  my  falary,if  the  parifh  would  make 
the  refl  good,  giving  me  forty-five  pounds  as 
good  as  it  ufcd  to  be.  One  of  them,  upon 
this,  afksd  m^  how  I  would  have  the  warn- 
ing drawn  ?  I  told  him  that  it  was  not  my 
bufincfs  tu  make  warning3,thcy  knowing  the 
affair,  v/ere  quite  able  to  do  ,ihat.     Another 


A 


(     8     ) 

fpoke  and  fald,   we  muft  warn  the  foclety  to 

come    together,  to  fee    what  addition  they 

would  make  to  the   falary.     I   told  them  I 

thought  it  not  proper  to  talk  of    addition  to 

the  falary,  when  I   offered   to  give  up  one 

quarter  of  it.  They  told  rne  that  fixty  pounds 

was  fixty  pounds, and  if  the  fociety  paid  that^ 

they  fulfilled  their  agreement  with  me,  and 

if  they  allowed   me  any    more  it  would  be 

by  way  of  addition.     I  afked  them,   if  they 

thought  fixty  pounds  Continental  money  was 

equivalent  to  the  fociety 's  agreement  with 

me  ?  They  told  me  they   thought  it  was  ; 

and  two  of  them  laid  they  (hould  never  hold 

up  their  hands  for  my  having  any  nfore,  and 

added  that  they  believed  that  the  greater  part 

^    of  the  parifh  was  of  their  minds :  The  other 

^/tv^  ^faidj  it  did  not  belong  to  them   to  determine 

^itu  i$  Ih^}^^  matter,  the  parifh  might  do  as  they  faw 

I  X-  oft     ^^'     I  told  them  that  if  the    fociefy   was  of 

i\yL\}Kn'    ^^^'^^  ^^^"^s,  I   fhould  be  glad    to   know  it, 

i  that  J  might  know  what  to  do,  and  accord- 

Cil      ^^"S^y  dcfired  a  meeting  j  they  therefore  warn- 

J  *      -^  ed  a  meeting  to  ke  what  the  fociety  would 

n%i  a^r^Xadd  to  my  lalary.     I    wrote  to   the  fociety, 

^  (faults  which  was  read   in    the  meeting,  fliewing 

^         -^^   them  that  I  did  not  want  an  addition, but  was 

V  willing  to  give  up  a  quarter  paft,as  I  had  told 

^fmL<4^       theCommittee  : The  event  was  that  the  focis^y 

"        refufedtoadl  upon  the  warning.  The  annual 

meeting  Yoon  ChSjfic-,  the  fociety  dropped  thefe 


(  9  ) 

t^en,and  put  in  a  new  Committee  ;  at  which 
they  appeared  extremely  offended  both  with 
me  and  the  people  :  And  now  they  began  to 
fault  my  preaching,  arid  to  form  a  party  in 
the  parifli.  No  ftone  was  left  unturned  to 
difaffedl  all  they  could  influence  towards 
my  preaching  j  and  whatever  I  faid  in  pub- 
lic was  perverted  and  condemned  as  heretical 
and  damnable.  One  of  them  left  the  com- 
munion. A  few  days  after^  being  at  my 
houfe,  I  afked  him  the  reafon  of  his  conduft 
in.  withdrawing  from  communion  ?  He 
told  me  it  was  owing  to  his  being  offended 
with  me  and  the  church  :  I  afked  what  we 
had  done  to  offend  him  ?  He  told  me  that  I 
preached  doftrines  he  thought  were  falfe,and 
the  Church  received  them.  I  told  him  he 
was  wrong  in  leaving  thecommunion until  be 
had  given  me  and  the  church  notice  of  his 
uneafinefs  and  endeavoured  to  (et  us  right, 
if  wrong;  and  would  never  be  juftified  in  do- 
ing as  he  had,  and  read  to  hitnfome  paffagcs 
in  Cambridge  Platform,  which  he  profeffed 
to  like,  and  which  condemned  fuch  pradice. 
He  then  told  me  he  had  done  nothing  with- 
out advice  from  a  neighbouring  Clergyman^ 
who  told  him  he  could  not  be  blamed  for 
leaving  the  communion  when  he  plealed.  I 
difcouried  with  him  two  leveral  times,  and 
laboured  to  convince  him  of  his  error  ;  but 
all  was  in  vain,  he  fuppoited  himfelf  upoa 
B 


(  Id  ) 

^  the  advice  of  this   Clergyman,  but  rcfufed  to 
j/?C^/i^fgll  ^g  j^is  name,  though  I  have  fince  dif- 
(  ulCcj^    covered  who  the  Clergyman  is  ;  he  Uves  in  a 
—  JWu-  neighbouring  town,  and  was  a  member  ^f  the 
KnuLy  ^  late  Confociation,     This  delinquent  meaiber, 
KirUM  ,    neverthelefs,  has  had    the  audacity  to  deny 
.tfc^jG  —  ^hatl  ever  faulted  him  for  withdrawing  from 
/    ^       communion.     In  Junelaft  the  AJfmation  fet 
- — ^    at  my  houle,  a  few  days  before  which  Solomon 
Bixby  brought  a  paper  to  me  containing  ten 
articles    of   charge     againft   my    dodrines, 
which  he  faid  he  intended  to  lay   before  the 
ylffociation,  defiring  me  to  read  the  fame,and 
Uy  whether  I  owned  them  or    not  ^  I  read 
them,  and  obferved  to  him  that  they   were 
generally  falfe  as  they  lay  in  the  charge,  and 
not  one  of  them  exprefTed  as  I  had  exprefT- 
ed  myfelf  upon  thofe  matters :  He  then  de- 
fired  me  to  draw  a  complaint  myfelf,   that  I 
would  be  willing  to  own,  as   he  depended 
^j     upon  me  for  proof  5  I  told  him,  I  was   will- 
-^i*^^    :?<ingtodo  it,  but  had   not  time   then.     The 
>J£?\|uw/^ffQciation  met,and  he  appeared  and  prefent- 
Pii^hf*     cd  his  complaint  as  he  had  fliown  it  me  bc- 
M  ^"^^  fore, without  any  figners  but  himfelf,  though 
^  li  t?r»   in  behalf  of  others  :  Upon  the  AJJociatiori% 
J  <H  F*^?^^infifl:ing  that  the  others    referred    to    (hould 
|^j«t?     fubfcribe    faid  complaint  with  him,  he  pro- 
c^t*^^       cured  three  others,  viz.  Samuel  Fullery  Ze* 
y^  e^n  phaniah  Alden,    and   Benjeimtn    Ellis,      The 
.^^^i  t^  AJfociation  alked   me  whether  gowned  the 
f,'.h  W-^"   ^^^"^  5a.vci   msicli    (jsil  cmi    t^cU^^^ 


(  It  ) 

charge  ?  I  told  them  that  in  general  it  was 

wrong,  but  that  there  were  fome    things  fo 

near  the  truth,   that  I  thought   it  would  be 

difhonourable  to  deny    them.     I    was  thea 

defired  to  point  out  what  I  owned  j  I  did  fo,  '' 

which  were  four  of  the  articles.  The  Ajjhcia' 

tion  then  went  into  the  confideration  of  what 

fliould  be  done  ;   I  told  them  that  I  fuppof-  . 

#d  they  had    no   cognizance   of  the   cafe— A  f  «^''*  f^^^* 

one  of  the  members  told  me  I  was  miftakcn,  <^f>vJi  Vtit^ 

and  added,  "I  had  zhinf  of  thi8,and  therefore  f^^t^atfiit 


refy  that  he  had  :  Another  replied,  "  why  all  aiul  ^'^^ 
error  is  herejy  :"  I  then  concluded  to   leave  ri(^c/?tt^S  r= 
them  to  proceed   as   they   pleafed   without  ^^^t,  ^It'ciii" 
making  any  oppofition  at  that  time.     They       |b       /*' 
fcon  refolved  upon  a  committee  to  meet  oa  '' \      '^^f^^l 
future  time  to  confer  on   matters,   and  pro-  it^  2  £ct;^^ 
pofed  the  fame  to  me  ;   I  told   th^m  that  as  ^9^  r^? 
I  had  been  publicly  accufed,  I  chofe  to    de-     '  "*  "" 

fend  myfclf  in  public,fhouid  therefore  choofe 
that  the  Confociation  be  convoked  if  they 
judged  the  matter  cognizable  by  them  j  but 
that  was  declined  :  I  then  told  them  that  I 
would  not  converfe  with  the  committee,  but 
if  they  defired  it,  would  fend  them,  in  writ- 
ing, a  defence  of  what  I  owned  of  laid 
charge.  Accordingly  the  Committee  was  ap- 
pointed to  meet  at  the  Rev,  Mr.P^rry's,  Sep*- 


(       t2      ) 

tember  i.— I  wrote  them  according  to  pio- 
mife.  They  advifed  to  calling  the  ConCocia- 
fion,  but  referred  that  matter  to  the  next  Af-^ 
fociatiofiy  in  0<flaber.  The  yffociamm'  ad- 
vifing  a  convocation  of  the  Confociation,  let- 
ters jwere  ac-cordingly  iflued  out  for  that  pur- 
pofe,  and  their  feffion  appointed  to  be  the 
firft  Tuefday  in  November,  at  the  houfe  of 
Ebenezer  Gay  at  Stafford.  A  fevv  days 
before  the  feffion  of  faid  Confoctation,  I  re- 
ceived an  open  paper  informing  me  of  the 
approach  of  that  venerable  body  to  hear  and 
pafs  judgment  on  my  creed;  and  requiring^ 
me  to  appear  before  them,  figned  *^  Iheodore 
Hinfdale^  Charles  Backus^  members  of  Con" 
fociationJ*  On  the  day  appointed  about  one 
half  the  Confociation  ipet  at  the  time  and 
place. 

II.  PROTESTATION  tf^^/«/?^y&^  Design 

and  Procedure  of  Consociation  at 
West-Stafford,  with  the  Reasons  of 
it  at  large. 

S  foon  as  the  Confociation  was  opened 

I  defired,  and  with  great  difficulty  a^ 

length  obtained,  leave  to  read  them  a   paper^ 

in  which  I  denied  their  jurifdiftion  and  right 

Co  judge  on  articles  of  faith,  or  make  a  creed 

6^4-:  i.ifV>Cfor  me  ;  reminded  them  that  the  divine  dif- 

kKiiicf  -  pleafurehad  been   always  teftiiied  againfi 


A 


(     13     ) 

thofc  who  had  prcfumtuoufly  undertaken  to  >  \^^^  ^"• 
frame  creeds,  judge  oil  articles  of  faith  for^lettli^^ 
others,  and  impofe  fubfcription.    I  complain-  aUimtK  (. 
ed  alio  of  injurious  and  abufive   treatment  in  /\i 
the  paper  fent  me,notifying  mc  to  appear  be-  i^^^ 
fore  Gonfociation  as  Judges ;  and  plainly  told   6«-*4^  ^ 
that  venerable  body,  that  unlefs  they   cxpli-  ^gjphUm 
citly  dilavowed    thofc   words  judge  2Lnd  re^  %^^\a.^  ^ 
^quirey^  in  their  notification,  I  fh-juid  confider  ^^^l  (l^a^ 
myfelf  in  duty  bound  to  publifli  it  as  approv-  ,  l.^ 

ed  by  them,    that   the     United     States   of    *^ 
America  might  be   fenfiblc  what   they  had 
yet  to  expeifl  from  the  dying  ftruggles  of  the    r^ 
man  of  fin.    I  told  them  I  /hould  never  rncet  >C  ^"^^^^ 
them  again  when    required  fo  to   do  5  brft  ^^^ft^  3ci 
ihould  always  be  ready  and  cheerful  to  wait  "^^1%  m 
on  them,  when  defired   with  decency   as  a  'if^iH  JP^nt^ 
brother  and  equaL     That  I  could  not  fubmit  ^  ft  1^  / 
to  them  as  judges  of  my  faith,    without  de-  ^j^    l 
;nying  the  kingly    authority  of  Jelus  Chrlft,/     <^^ 
until  they  fhould  prodwce  acommifSon,withy^cicjr(iain 
the  feal  of  Heaven  affixed  to  it,  conftituting^liA  Jlu^z^-^^ 
them  infallible  didators  in  matters   of  religi--^yjf^^^  \!t 
on.     I  defired  and  even  challenged  a  publicxa  c^ti/r/i 
difputation  with  them,  on  any  points  of  reli-^ 
gion  wherein    th^y  were  pleafed   to  difFer"^^^^^  "^ 
from   mc  :  And  finally   put  the  following  ^  uUiln^ 
<jueftions  to  them,  for  a  refolution>  viz. 

*  It  IB  veiy  plain  in  the  original  of  the  nntification  fent  me^  that  the  «or4  yL. 
require^  was  firft  written  rtquefi  :  lut  it  (efmt  this  word  waa  too  gentle,  pi. 
^ific  and  hamanf)  tofiiit  with  the  haiightinefs  and  arrogance  of  the  fabferf^ 
^t,«nd  thffiffstt  wai  ehtnged,  ob  ktmi  thoofbCi  ftr  tht  word  tc%Qitti 


ifigiii  thoofbCi  ffr  tht  word  fe<|aife>  ^ 


(     H    ) 

^/iv¥  i     jC   h  Have  you  any  authority  to  judge  of  doc- 
(ietlhifnt  ^^^"'^^^    refpe<fting  their  agreement  or   riifa- 
"~^  greement    with  the  gofpel,  that  we   have 
not  ? 

IL  Is  your  judgmcnt,as  fuch,  in  any  mea- 
fure  binding  on  us  ? 

III.  What  authority  have  you  to  require 
us  to  appear  before  you,  and  anfwer  to  a 
complaint  that  we  teach  and  hold  dodrines 
contrary  to  the  gofpel  ? 

IV.  Have  we  not  the  fame  authoricy,upon 
report  made  to  us  by  vile  informers,  that 
you  teach  dodlrines  contrary  to  the  gofpel, 
to  require  you  to  appear  before  us,  and  make 
anfwer  to  charges,  that  you  have  to  require 
us  to  appear  before  j^ou  ? 

•<.        I  then  obfervcd  to  Confociation,  that  fuch 

^,|5^^jUift  for  power  and  domination,  as    but  too 

«X  caSJL  "^^'^^"^^y  appeared  in  them,  would  illy  fuit 

i^fh     c  (uch  a  free  air  as  we  brcaihed  in  this  country  j 

t       f  !3^"^  tf^^t  they  unhappily  came  into  exiftence 

uriUu^    too  late  for  the  exercife  of  fpiritual  tyranny  : 

•■     And  then  retired,  afluring   Confociation   of 


iHtiY^'^ 


TV  ^A^y  readinefs  to  wait  on  them  at  any  time, 
)<AmiAit^f  treated  with  civility,  as  a  brother  and  e- 
"'  )f  —  qual. 

Confociation,  before  their  leaving  the 
meeting-houfe,  where  they  were  when  this 
paper  was  exhibited,  voted  that  it  was  no  bar 
in  the  way  of  their  proceedure  :  And  ad- 
journed to  the  houfe  of  Mr.  Ebenszer  Gay. 


(     »5    ) 

My  paper  was  exhibited  November  2i 
the  firft  day  of  the  feffioa  of  ConfoGiation, 
towards  nighc.  The  next  day,  about  two 
o*ck)ck,  P,  M,  I  received  the  following  pa- 
per froinCon{ociation,figncd  hy Aaron  Churcb^ 
Scribe,  containing  a  reply  to  my  queftions. 

**  The  Confociation,  taking  into  confidc- 
ration  the  matters  contained  in  the  Rev.  Mr. 
Ifaac Boilers  paper,  publickly  read  ycfterday, 
make  anfwer  to  bis  queftions,  as  follows, 

''  Queftion  L  Have  you  any  authority  t9 
judge  concerning  do&rineSy    refpeBing  their 
agreement  or  dij agreement  with  the  gofpel^tbat 
we  have  not  f 

**  Anfwer,  You  as  paftor  and  churchj,' 
have  a  fole  right  to  judge  for  yourfelvcs 
what  doftrines  agree  with  the  gofpel  \  be- 
fore you  cdnfociated  with  thefe  churches 
you  had  a  right  to  judge  for  yourfelves,  whe- 
ther the  dotftrines  we  profeffed  fo  far  agreed 
with  the  gofpel,  that  you  could  confiftent 
therewith  have  chrifti^n  and  miniftcria! 
communion  with  us.  You  have  now  un- 
doubtedly a  right  to  judge  for  youcfelves, 
whether  the  laws  of  Chrift  permit  you  to 
continue  in  fellowship  wiih  us.  We  only 
claim  to  ourlelves  as  paflors  and  churchee 
the  fame  rights  with  refped  to  you. 

"  Queftion  II.  h  your  judgment^  as  fuch^ 
with  regard  to  doSlrines^  in  any  tneafure  bind- 
ing on  us  ? 


(    i6    ) 

"  Anfwer,  No  further  than  it  agrees  v/Itli 
the  word  of  God, 

"  Queftion  III.  What  authority  have  you  to 
require  us  to  appear  before  yoUy  and  anfwer 
to  a  complaint  that  we  teach  dodirines  contra* 
ry  to  the  gofpel  ? 

**  Anjwer,  None  at  all  that  implies  in  us, 
as  Paltors  and  Churches,  any  pre-eminence 
of  rank  or  order  above  the  paftor  and  church 
in  Well-Stafford.  All  the  authority  w«  claim' 
is  founded,  tirjl^  In  that  endearing  relation 
between  all  chriftian  paftors,  as  fellow  fer* 
vants  of  the  fame  Lord,  and  members  of  the 
fame  body  ;  which  neceflarily  implies  a  mu- 
tual care  for,  and  watchfulnefs  over  each  o- 
ther.  Second^  That  chriftian  love  which  in« 
dines  us  to  perform  that  duty  towards  you, 
which  is  required  by  the  relatioR  aforelaid. 
7hirdy  On  the  right  we  claim  to  judge  for 
ourfelves  with  whom  Chrift  permits  us  to 
hold  communion,and  from  whom  he  charges 
us  to  withdraw  for  the  fake  of  our  own  pu- 
rity and  prefcrvation.  Fourth^  The  example 
of  the  church  at  Jerufalem  with  regard  to 
unfound  dodlrine  taught  in  the  Gentile 
chuiches,  ASis  xv.  and  the  exhortation  given 
to  Timothy  to  charge  fome  at  Ephefm  that 
they  teach  no  other  do6lr4gp,  i.  7m.  i.  3. 
Fifths  Your  union  with  us  as  a  church  con- 
fociated  by  your  particular  confent,  founded 
in  the  foregoing  chriftian  principles^  and  fig^ 


(    17    ) 

nlfied  and  ratified  by  your  long  pracflice  of 
fitting  and  judging  with  us  in  fimilar  cafes : 
In  tkc  forms  of  which  Confociation  it  is 
agreed,  *  That  all  cafes  of  fcandal  that  fall 
out  within  the  circuit  of  any  of  the  aforefaid 
ConfociationSjfhall  be  brought  to  a  council  of 
the  Elders,  and  alfo  the  meflcngers  of  the 
churches  within  the  faid  circuit.  That  when 
any  cafe  is  orderly  brought  before  any  coun- 
cil of  the  churches,  it  (hall  there  be  heard 
and  determined  j  which  fhall  be  a  final  iffue, 
and  all  parties  therein  concerned  fhall  fit 
down  and  be  determined  thereby/ 

*'=Queftion  lY.Havenve  not  the  fame  autho- 
rity  upon  report  made  to  us  by  vile  informer  Sy 
that  you  teach  doSfrines  contrary  to  the  gofpely 
to  require  you  to  appeat  before  us  and  make 
Mnlwer  to  charges^  that  you  have  to  require 
us  to  appear  before  you  ? 

"  Anfwer^  la  the  anfwer  to  the  firfl  que^ 
flion. 

"  With  regard  to  the  exceptions  taken 
againft  the  words  require  and  judge,  contain- 
ed in  the  citation  lent  to  Mr.  Foflery  wc 
claim  no  other  refpedt  nor  authority  than 
what  is  founded  in  the  foremcntioned  prin- 
ciples of  the  communion  of  churches,  and 
cxpreffed  in  the  conftitution  of  confociated 
churches,  which  you,  as  well  as  we,  have 
adopted.  Nor  do  we  mean  to  impo/e  our 
judgment,ia  matters  of  doftrine,  in  any  fenlc 


(     i8    ) 

or  meafure  as  binding  on  you,  otherwife  than 
as  warranted  by  thofe  principles,  and  that 
conftitution.  The  Council  do  therefore 
hereby  only  fignify  to  you,  that  they  defire 
and  expect  you  to  attend  and  pay  that  re- 
gard, and  no  other,  which  is  due  to  brother 
'^paftors  and  After  churches,  confociated  with 
you  and  the  church  under  your  paftoral  care 
for  the  purpofes  of  Chriftian  and  minifterial 
communion." 

This  is  faid,  "  A  trjie  copy  from  the 
minutes,"  and  is  attefted  by  "  Aaron  Churchy 
Scribe/* 

Here  follow  the  replies  to  what  the  Con- 
fociation  was  pleafed  to  call  anfwers  to  my 
queftions. 

[Note.  What  is  put  into  notes  under  this 
head  of  replies  to  the  Confociations  anfwers  to 
tny  queftions^  was  not  exhibited  to  Conjociation^ 
but  is  now  added.  Want  of  time  and  oppor^ 
iunity^  during  the  fejjion  of  Confociatimy 
obliged  me  to  be  as  concife  as  pofjible  in  my  re^ 
plies  to  their  pretended  anfwers  to  my  que- 
/iions.] 

I.  Reply  to  your  firft  anfwer. 

ift.  I  do  not  fuppofe  that  any  Chriftian 
or  fociety  of  Chriftians  have  right,  from  the 
New-Teftament,  to  withdraw  communion 
from  an  individual  Chriftian, whether  preach- 
er or  profeffor,  or  from  a  Chriftian  church, 
%  except  in  the  two  inftances  of  herefy   and 


(     19    ) 

fcandalous  immorality   ;     nor   did   I   ever 
imagine  that  you  was  warranted  by  the  con- 
ftitution  of    Connefticut   churches  to  deny 
Chriftian  fellowfhip  on  any  other   accounts. 
Your  Platform,if  I   can  underftand  it,  gives      / 
you    no  fuch  right,    but   forbids   any    fuch 
thing.     Confeflion  of  faith,  chap.  xxi.  (eft. 
2.  Preface  p.  6.     This  right  of  private  judg- 
ment^nd  decifion,  both  you  and  your  Plat- 
form acknowledge.     Now   Chrift  hath  ne-  Jt't^^rrf^i- 
ver  given    individuals,    nor  churches,   any  ^ncanift^n 
right  or  privilege,  the   conficientious  ufe    oi-^^^^  ^i^^^^ 
which  will  unavoidably  fubjedl  them  to  the  -Jfti^H  ojji, 
inconveniences   and    hardships    attending  a  *''/->>«^)  Qu^- 
denial  of  Chriftian  fellowfhip  and  commu-  nrarvl  ^/i 
nion :  For  then  it  would  follow,  that  a  man,  ^id^^iL^ 
by  his  fidelity  to  Chrift,  would,    by  Chrift's        ^ 
rules,    be     debarred    the    communion    of  •'  ^^^-''4"^. 
Chriftians  !  Indeed  we  (hall  never  adl  right,  ^^^^  ^^cal 
nor  according  to  the  mind  of  Chrift  in  thefe  jyrt^/ti/c/] 
matters,  until  we  determine  not  to  withdraw   c^cy  en 
communion  from  any  individual,  or  Church,  ctt^i    ^ 
except  they  either  believe  or  aft  contrary  to  >^^       i 
exprefs  fcripture,    /.  e.   are  heretical  or   im-         i-tx^^^ 
moral.     If  we  as  individuals,  or  in   council,  ^7^  ^\ 
fhould  have  certain  docftrines  and  tenets  re-  v^^*^^^ 
ferrcd  to  us,  that  were  evidently  not  contrary  ci=^'  iJk^^(f 
to  exprefs   fcripture,  purely  that  we    might  /,^  ChiUi 
have  opportunity  to   give  our  opinion  con-  ^     , 
ceining   their  agreement    or   difagreement  ^MiCn^<^^ 
virith   implicit   or   doubtful   fcriptures  j   w^c  mu  tf^kil 


(       20      ) 

might,  warrantably  enough  give  our  opini- 
on, and  tcli  our  lenfe  of  the  fcripturcs  re- 
^  ferred  to  in  faid  dodrines  and  tenets  :  But 
itvt muJLt  when  we  fay,  we  will  not  read,  pray,  preach 
c  fi^/fkciAioc  commune  at  Chrift's  table  with  thofe 
U7t^  [^wirr  who  differ  from  us  in  the  interpretation  of 
cst./cn  «^  implicit  or  doubtful  fcriptures,  we  go  on  for-  ] 
n/qi>ruj  t{  bidden  ground,  and  treat  our  fellow  men  in- 
.  ^/tLJ  i^rioufly,* 

Gentlemen,  if  I  perfectly  underl^.ood  what 

1  »"ilM»—iM I  II    I  II    I  I  ■  J         *■        n    11— — — M»^l»ii  .1  I  II 

*  I  would  obferve  further  upon  this  anfwer  to  my  firftqucftion,  th»t  it  \% 

Tcallj  no  anfwer  at  all.     My  quedion  ie,  <  Have  you  any  authority  ro  jadgc 

tfoneerning  do£lrtni8,  refpcding  their  agteement  or   dirag^eement    with  the 

gofpelithat  wt  have  net.?'     '  Anjwtr,   You,  as  paftor  and  chorch,  bava  « 

fole  right  to  judge  for  yourfelves  what  doflrines  agree  with  the  gofpel  ?*   I» 

Yi    i)  „:     '-.        ***•»  ■"  anfwer  to  the  queftion  ?  It  ftands  thus,  *   Have  you  a  right  we  have  ^ 

l/lJlOnifn    not  r  ^njwer,*  You  have  a  foJe  right.*    The  aofwer  p^feds,    <  Btfott 

^^        -f"  -^«.    you  confociatcd  with  tbefe  churchei  you  had  <  light  to  judge   for  your felvea, 

^TCXi  C^  •whether  the  dodrinei  we  proftfled,  fo  far  agreed  with  the   gofpal,  that  ^ou 

^1  f^t/tXA'fiCl^^'^*   *'*°''^^"*    theewith,   have    Chriftiaq  and   min'iftefial   communion 

^T  ^_^^  writh  08.*     I    aflc  again,  la  this  «  reply  to  my  queftion  ?  «  H:ive  yoaa >ight, 

&c.  we  have  not  ?'  Anjiver.  *  You  had  a  right  to  judge   wWctheryou  aould 

confifteatly  have  ChMftian  and  mlniftertal  communion   with  us.*    The  ab- 

(\  ^    i  ll  <  i^,    ^w*' y<^  S0««  OP  ;  «  Yq«   have  now  uadoubtedty  a  right  to  judge  for  yeor- 


vci,  whether  the  laws  of  Chrift  permit  yoo  to  centioue  in  fellowfljip  with 

,'  Again,  the  qneftion  is,  «  Have  you  aotbonty  or  right   we  have  not,  to 

iiilA^  CO^        judge  of  the  agreement  ofdotlriaea  with  the  gofpei  ?'  A»Jv)tr,  *  You  have 

^      ^        a  right  tojudge  whether  you  can  eonfitlently  contiaut  in  /ellowftiip  wich  us.* 

lltxitJ^     C^C- The  laft  claijfe  of  tkeir  anfwer  is,  <  We  only  claim,  as  paftora  and  churches, 

i — \  the  fame  rights  with  rcfped  to  you/  What  do  thefe  words*  with  rcfpf  £t  to 

f      i^  Vki^         7""'*  '*^'^  ^°  ^  Certainly  they  refer  to  the  judgment  refpe^ng  the  confiften- 

•     h'     cy  or  icconfifteacy  of  coromoning,  having  fellowOiip,  &c.   For  they  cannot 

\l     \sJ^      **^^^  *®  ^^*  ^'^  P"*  °^  **'*  anfwer  ;  for  it  woaid  be  nonfenfe  to  fay,*  You 

"m     ^^  have  a  fole  right,  ice,  and  we  claim  ooly  the   fame  right  with  refpeft   to 

(ti  f^iiJ  d*t*"'*     ^  '^'*'*  ^'^ht  in  one  man  does   not,  as  I  know  of,   have  any  fefped 

i-    ^^j.  ^o  a  fole  right  in  ar>y  othe-' man.     But  there  is  nothing  about  commonioti 

,  i  .  -J  I     fx^^   or  fellowlhip  in  the  queftion.     Thefe  words  rherefofe,  *  with  refped:  to  you,* 

** '*  yr     refer  ro  judging  on  (omething  foreign  to  the  qiieftion,  viz.  the  confidence  or 

fU^^^^^f^    vM  inconfi-ieace  of  communing.     Therefore,  neither  in  the  whole,  nor  in  any 

fj  ^  part  of  this  anfwer  of  the  Coofociation,  is  there  to  be  found  any  anfwer  to 
^  t^*^^     my  qaeftion  :  Nor  Aould  I  ever  have  fufpefted  it    was  defigned  as    an  an- 

wf^  .  ,  jljCwer,  had!  not  feeu  the  word,  Aitfwer,  wrote  at  the  beginning  of  it.  It 
HJ  QCV^^  had  been  eafy  for  thefe  Gentlemen  to  have  given  a  i'utBt  anfwer  to  my 
t  kii^  '^  queftion^  if  ic   bai  bitn  eoofiftent  with  the  defign  of  their  convention  es  , 

*yiA5lw»'el"^£ri|  c>  net  liu  ^tmjp^k^  U*^  liyh 


VH 


(       21       ) 

you    intended    by    withdrawing  communi- 
on ;  the    utmoft  you   pretend  aright  to  do, 
it  might  poffibly  eafe  me   of   many  prefent  ^    ^ 
difficulties.  d       fCA^ 

2dly.       I  never    fuppofed,    neither   be-/w^  ^^ 
fore    nor  fince  my   conlociation  with   you,ijao.  it 
that  you    held  any   dodtrines,    which    for-  i^am^ 
bid  minifterial  or  Chriftian  communion  with  Vkcfo/n^ 
you,  ihurvu  i/j 

II.  Qaeftion  2d.  "  h  your  judgment,  as  ctm(^i^AK 
juchy  with  regard  to  do^lrines,  in  any  meajure  tptUf^y^ 
binding  on  us."  *^onut^ 

j4n/wer.    "  No  further  than  it  agrees  with^/^ 
the  word  of  God/'  ^  £w^^ 

Pray,  Gentlemen,  is  the  above  a  reply  to^,       ^^ 
the  queftion  ?  The  queftion  is  this,    ^^  y^^^  iic/pi(4i 
judgment,  in  point  of  dodrine,  binding  upon       °  j 
us  ?  You  (sy;  or  fecm  to  fay,    So    far  as  it^^^^^^*^ 
agrees  with  the  word  of  God.     But  who  isr '-''7/ 
to  be  judge  of  this  agreement  or   difagree-^^^^ /j^ 
ment  of  your  judgment  with    the  word   of^^  C^fii^ 
God  ?  Am  I  to  judge  for  mylelf,   or  are  you  ^  ^^  ' 
to  judge  forme  ?  Again,  granting  your  judg- ^>f^t>\r 
ment    agreeable   to   fcripture :  Am  I  to  re- 1^  ^^ 
ceive  and  enibrace    it   out   of  deference  to^-^  ^xLt> 
to  your*  judgment,  or  from  a  facred  regard    _^  ^^ 
to  the  divine  authority  ?  And,  if  from  a  fa-  '^^'^      * 
crcd  regard  to  the  divine  authority,    (hould  ^^^^ 
my  judgment  refpecfting  the  interpictation  of  OAdt^^ 
implicit   or   doubtful   fcriptures  differ  from  /^  t^v^-^y 
j^ours,  does  this  give  you  a   right  to  do  it,  ^oV<^ 
i^(.€u    >j/iitit  rrta^i  toc^U^  cAu   t<r0^r  ki^ 


(       22       ) 

or  would   it    juftify  you    in   withdrawing 
communion  from  me  }  (a) 

III.  Queftion  3d.  ^  IVhat  authority  have 
you  to  require  us  to  appear  before  you,  and 
anfwer  to  a  complaint  that  we  teach  doStrines 
contrary  to  the  gofpelV 

Anfwer.  *  None  at  ail  that  implies  in  us, 
as  paftors  and  churches,  any  pre- eminence 
of  rank  or  order  above  the  paftor  and  church 
ol  Well  Stafford'  If  you,  as  paftors  and 
churches,  have  no  authority  that  implies  any 
pre-eminence  of  rank  or  order  above  the 
paftor  and  church  in  Well  Stafford  \  you 
certainly  have  none  at  all.  Yet  >ou  feem  to  , 
think  you  have  fome,  or  you  would  not  have 
undertaken  to  give  the  grounds  of  it. 

I  ft.  For  your  firft  ground  of  authority. 
Does  this  *  endearing  relation  you  fpeak  of  ; 
or  this  care  and  watchf  ulnels  implied  in  it,* 
give  one  paftor  a  right  to  decide  for  another 
in  matters  of  faith,  or  not  ?  That  it  docs,  is 
neither  felf-evident,  nor  allowed  by  all  men. 
Here  you  will  allow  me  to  wait  for  proof. 
If  it  does  not  give  any  right  to  decide  in  mat- 
ters of  faith,  then  I  cannot  lee  the  pertinen- 
cy of  its  being  mentioned  in  this  manner. 
The  grand  queftion.  is  yet  undecided. 

(«)  My  fccond  qaeftion  is  thiS)  <  It  your  judgment,  at  fucbt  with  regard 
te  do^fines,  io  any  meafure  bindiag  on  ui  ?'  Conr«c'ution  •nfwer,  *  No  ^o'- 
tber  that  it  agreci  with  the  word  of  God,*  Here,  as  in  thtir  aafwer  to  my 
fiift  queftion,  they  evidently  evade  gifiog  a  direft  and  pertinent  anfwer.  I 
iid  not  a/k  them  whether  their  judgment,  if  it  agreed  wi'^h  the  word  of 
Codywu  binding  on  ui  j  but  wh«th«r  their  judgmint,  atfuthf  wai  binding  ?    -J 

......  I  t  \  ,      T    t  I 


{      23      ) 

2dly.  Is  the  *  duty  required/  an  exercifc 
of  a  right  in  one  paftor  to  decide  in  articles 
of  faith  for  another  ?  The  grand  thing"  in 
queftion  is  yet  undecided. 

3dly.   The  things    which  are   cffential  to 
Chriftian  communion  and  fellowfhip   are  ei- 
ther left  to  be  decided  by  man's  judgment, 
or  they  arc  decided  by  Chrift,  cither  expref- 
ly  or  by  indubitable  confequences  of  what  is 
cxprefled.     If  thefe  cffentials  of   Chriftian  X 
communion  be  left  to  be  decided  by  human  tXmUo 
judgment,   then  one  man    hath    as  good  aifc^/Zittr-c 
right  to  judge  what  and  how  many  they  are,*- W^  rv^i^t,^ 
as  any  other  man.     And  if  every  man  hath-^n^g^ 
an  equal  right,  &c.  then  no  man  hath   any  7v<W  ^ 
right  to  impofe   his    judgment    concerning  (H^iuafi^^ 
thefe  effentials,  &c.  on  any  other  man  :  Be«  rv/n£2  ^ 
caufe  the  right  any  one  man  hath  to  impofe fl6iv£7, J 
his  judgment  on  another,  fuppofes  this  other  |.t5a^<J^  < 
to  have  no  right  to  judge  for  himielf.  T\\zxiz(xi(j^  6cyi. 
alfo  no  public  body  of  men  have  a  right  to.je^j^^^^*' 
impofe  their  judgment,  concerning  the  effen-  y^  ^^^    ^ 
tials  of  Chriftian  communion  on  any  other  tui>7i13/iU 
public  body,  or  on  any  individual  :  Becaufc^^i^  ^ 
the  impofition  deftroys  the  idea  of  a  right  in  ^mJg^  ^ 
the  public  body,  or  the'  individual  impofed  •  zf^^^ 
upon,  to  judge    in  this  cafe,  contrary  to  the  j  'K 
fuppofition.     The  right  any  public  body  has  ji^^^^^ 
to  impofe  their  judgment,  is  certainly  made  ^^^^^^ 
up  of  the  fum  total  of  their  individual  rights. U^^l>  ncs 
If  no  individual  therefore  has  any  right  toim-  <rti*«  CU- 


f  (   24  ) 

pofe  his  judgment  on  any  man,then  no  public 

body   hath  :  For  ever  fo  many  cyphers   will 

^  not  amount  to  a /^/f//.     By   this  ic    is  unde- 

Ci  Twiaar/niably  evident  that   the  effentials  of  church-* 

.{cilfhtLjfpmmunion    are    not  left   to  be  decided  by 

'^         men.     If   the(e   effentiak,   &c.  are  decided 

and  determined  by    Chrift,    whether  it  be 

exprefsly  or  by  the  indubitable  confequences 

of  what  is  expreffed  ;  the  matter  is  plain^and 

mankind  arc  not  fubjedled   to  any  of  thofe 

great  inconveniences   attending  the    various 

and  differing  decifions  of  fallible  men, 

4thly.  To  this  reply  feveral  things. 

fir/it  The  doftrines  taught  by  thofe  who 

Went  from  JuJea  to  Antioch  did  not  concern 

the  eflentials    of  Chriftian    communion,    at 

.       that  time,  nor  of  falvation,  A6ls^  xv.  11,   21. 

;l    t  ^^^^^^^^  ^^^  Henry  on  the  21ft  verfe. 

Imtj^h^i  Second,   No  withdrawing  of  communion 

jf/a/A^^was  fo  much  as  dreamed  of  by  either  fide  in 

^t'^^^hisdifpute. 

T,birJ.    If  the  doflirines   taught  by  thofe 

men  had  regarded  theeflentials  of  religion, the 

'     '  council  at  Jerufalem  bad  fufiScient  authority 

to  decide  upon  them  ;   verfe  28.     Their  de- 

'**' ;      crees  were  of  divine   authority,  dictated  and 

*'  *' diredted  by    the    Holy    Ghoft.     When  the 

Confociation,now  convened  in  this  place  will    ^ 

be  pleafed  to  fliow  their  authority  to  preface 

their  rcfult  with  thefe  words,  "  It    leemed 

Y^  good  to  the  Holy  Ghoft,  and  to  us/'   I  fhall 

df^iv-^  ik^  01^7^0^'^   nhjta:k<.  arf/^cQ    ^ 


(      2S      )  % 

readily  acknowledge  the  pertinency  of  men- 
tioning the  council  at  ycrufakm,  us  a  prec«- 
dent  for  their  convention  and  procedure  ; 
until  then  I  miiPc  view  it  akogeth«r  innperti- 
nent :  And  do  realiy  judge  the  Confociatioa 
would  view  it  io  too,  had  they  fcripturcs  to 
mention  that  were  pertinent  to  their  pur- 
pofe.  //^J 

To  the  quotation  i  7im,  i.  3.     Gentlemen, 
is  it  an  article  in  the  charge  exhibited  to  you,  ji  /^ 

that  the  paftor  of  the  church  in    We/i-Sfaf-  Ifi/t^  ^^ 
forJ,  entertams  his  people  with  "  fables  and  Ifu.  (x£crf\> 
endlefs    genealogies/'   &c.     I  am    perfeftly  ^^  (miu  IJv 
afhamed  to  fee  fcriptures  thus  quoted  I  and  CiuV^iJv^ 
I  beg,  Gentlemen,  you  would  never  let  it  be  ^  '  , 

known,  out   of   your    own  body,  that  thefe^J^tl^/ 
texts  were  ufed  under  thele  circumftanccs.     «        « 

5thly.    "  Anfwer."— I  am  utterly  lgno^,,X^'^ 
rant  or  any  union   1   ever  formed  w)th  y^^» ^^^^L^i  yy^' 
which  was  Signified  and  ratified  by  my  long  /^^a  SUJK^:^ 

(^)  Mr.  ii/<i/-/,  io  bis  retuixka  on  a  Ute  Pannplct  wrote    by   M.,HobarfitncX^j    iXLr    ^ 
iez.  fays,  p.  4.  «   And  he,"  i.  e,.  Mr.   Hohart,   «*   j:-jtroducee    Dr.  Increafe'>k^^        t 
*♦  lUathfy  ig  ar\[vi/er\nf^  {ac\i  it  Knf^a'ifCt  TP^bfre  have  ^e  an  ivjiitution  for  V  ii    }t^i    "'^    ' 
**  fynoJi  ?    That,  ive  tave  fcrif>tttri  (Kamplc  for  a  fynoJ^  rtie  i'lng   to  the    *n\^.^     */ 
*'  cafe  of  the  difputante  ar  Ant'iocbt  sgjeeing  that  Paul  ind  Barnabas  fhauld  j  J^    % 

**  go  up  to  "Jerujalem^  to  She  A|>cSl«s  «ad  elf^ers  abou:  thsc  qufftico  whlcN  ^^   -»?  a/     *  1 
<*  fo  much  perplexed  thsm.  But  with  fubm'ffion,  thi»  rsferrencc  ot  fhU  cafe  '  ^ 

''  wag  t>ot  to  a  jf)rt3<i,or  council  of  churchesjbut  fo  the  ApoPJea  -nd  Eider?  a»  ^Vst^    \/i%kXa 
**  y«rufaleiM,  And  if  I  knew  where  to  find  a  church,In  which  thet«  wsre  apf  «^     f  I 

*<  of  the  holyApoSles  jet  iiviof,!  Aouli  be  fo«  an  immediate  tefertence  of  all  CV   TV^\^^'~ 
•«  queftions  and  coBtrovcrfies. about  dodtrifjfs  to  them,  as  invsft<d  by  ChnjS    4*  /« 

*^  b'mfi'fi  wi:ha  declfive  authority.     The  iri'-'ft  tbatcxn  binnade  of  this  e;c-    /|>i  ^C' 
<«  ample  is,  ihtt  it  carrits  in  u   «n  intimatiop.  to  jjarrieular   minifters  and    Li  0-,i4^    %rA 
•*  chuTchss,  r..t  to  be  willful  in  tiieif  coatroverfue  aiTiun^  thcmleiva  j    buc    ''^*^'"CV^Xo 
*<  when  ;bef  find  th<!r  debates  cannot  bring  ihfin  to  a   mutaa!  agrermcutj,   |  j  >^£i^  Tiit/(^' 
<«  ia  any  cafes  of  difficulty,  that  it  is  expedient  for  them  to  fetk   iighc  »a<i     f  J^ 

*<  «sQtinfoi  fr/m  other  sx.o.  ftue,  or  chuicbsf.  orotbst  wjfe  Cbrl0iaai,**        «r«^/    Yfv  a 


4  (     26     ) 

prafticc  of  fitting  and  jadg'mg  with  you  ia 

iiuailar  cafe?,  fincc  I  have  no  remembrance 

>    that  ^Jimilar  cafe  ever  came  under  the  con- 

'fi'fy  ^'p^si  fideration   of  the  Confociation  fince  I   com* 

t£1^  Ikasfxs  mcnced  a   member  :  For  other  matters,  be- 

WAii^t.T'ni-a^ildes  religious  opinions  and  articles  of   faith, 

ti^  tv€^    have   ever  been  under  confideration   when- 

^ifid  ^    ever  I  have  attended  Confociation,  fo  far  as  I 

am  able  to  recclleft, 

^     As  to  the  article  rn  the  adminiftration  of 
church  difciplinc  you  refer  to,  if  the    article 
has  refped  to  cales  of  herefy  ^nAfcandal,  we 
cbied  not  :  But  vrould  obfcrvc  that  it  is  no- 
thing to  the  purpofe  for  v^^hich  it  is  cited.    If 
it  has  regard  to  religious  fentimonts  and  arti- 
cles of  faith,  we  utterly  difclaim  it.    F/r/?, 
Becaufe  it  at  once   annihilates  the   right  of 
private  judgment  ;  ereds  an  infallible  tribu- 
rial  on   earth  ;    and     gives  men  liberty   to 
ufurp  Chrifl's  throne.     Second.  It  would  in- 
volve the   compilers   of   the  Platform  in  a 
}rrofs  contradidion  j  fee  Confeffion  of  Faith, 
chap.  21.  Sedt.   2d.     As  to  the  third  article 
to  which  you  refer,  refpedling  cafes  of  Ican- 
dal,  &c.  I  would  afki  How  is  this  to    your 
U  Lii  lijf^^  purpofe  ?    Do  you   lappofe  it  is  a   fcandal,  a  < 
i^it  eiS£HU{k?.mo  and  difgrace,  for  a  man  to  believe  for 
\uJi  f'ciiii.himfclf  }   /.   e,    a  cenfurable   evil?  Is  oac 
€{  :^f{i    man's  difFefing  from  another  in  his  creed,  a 
:#»;/»  a)<i  fcandalous  thing,  and  does  it  render  him  un« 
Ilk  ^«''''   ^^  ^^^  Ch^ftiaa  communion  ?  Thig  cannot 


X     27    ) 

be  :  For  then  we  (hould  all,  in  this  refpcdl,  • 
be  fcandaious  creatures;   fince,   perhaps,    it 
would  be  impoffiblc  to  find  two  men    who 
believed  juft  alike  in  religious  matters.    Yct,^  rff"^^^ 
if  wc  grant  that  two  men  might  thus  agree,  +ftM^  ^^ 
they  might  neverthclcfs  differ  from  a  third -^tt^^ 
man,  which   would  be   a  fliame  io   them.  ^^^  e-rtA* 
Further,  the  worthy  compilers  of  the  Con-  ^    %      ^ 
fcflion  of  Faith  did  not  lock  upon  it  fcanda-  "^^ 
bus  for  a  man  to  be  allowed  liberty  of  con-  -^^^H.  ^  n 
jfcience   and  right   of  private  judgment  j  fee  jjculi^ 
Confefliion  of  Faith,  Chap.  xxi.    Sedl.  2d.  ^:*h\/\    ' 

Hence  j^o«  fee  the    Platform  is  not  a  volun-  g}  ^ 

tecr  in  your  lervice,  but  draughted.    By  (bis  "^  '"      ^ 
the  Gentlemen  of  the  Confociation  may  be  , 

fcnfiblc   how  they  have  miiinterpreted  our 
venerable   anccftors,  the  compilers    of  the  '..] 

Platform.  »  ^^ 

You  are  fo  far  from  taking  up  the  words  % 

require  ^ndjudge^   thu  what  you  obfervc   is  4- 

rather  an  avowal  of  your  right  and  authority  I/' 

to  ufe  and  apply  them  in  the  form  you  hav&  ^'•ef 

done.     But  be  intrcated^  Gentlemen,  to  give  ^^ 

yourfclves   time  for   refleaion.     The  term  j 

require  imports  authority  the   requirer   has 
y  over  the  required.     Now  I  afk.    Who  gave 
Cu*jCyoix  this  pre-eminence  in  point  of  authority  ? 
t^trx  From  what  fource  did  it  derive  ?  Is  it  '  from  ^^ 

Wi  U  Heaven,  or  of  men  V  If  from  Heaven,  it  is 
tioi^  in  the  Bible  5  and  if  in  the  Bible,  pray  point 
Iffe  ^  mc  to  the  grant  and  form  of  invcftiture.     If 


j^    -^v* 


(     28     ) 

cf  men,  Have  not  the  popifli  and  epifcopal 
churches  the  fame  authority,and  derived  from 
the  fame  fource  ? 

1  include  both  terms,  as  the  authority  in 
exercile  both  in  requiring  and  judging  mud 
be  the  lame. 

Thefe  replies  were  lent  to,3nd  received  by, 

Confociation  while  fitting  in  JVeJi- St  afford  j 

but  never  anfwercd.* 

i^      A  public  dirputaCion,  oral  or  by  writing, 

.it^^u  rci^pon  any  points  of  dodrine,  in  which  I  dif- 

tc^ncl^  fered   from  Confociation,  was  often  requeft- 

(Ul*,  rnt^  cd  by  me  iand  a  committee  of  the  church  in 

^y.lf  -  WeJl'Stafford^  and  as  often  refufed  by  Con- 

/«/^fc^^^  fociation* 

ci}Q  rxiiih  WHEN  Confociation  V7er«  together  in  the 
ftlf^^l  mceting-houfe,  the  firft  day  of  their  fcffions, 
Oc/«£(c^Nov.  zd,    1779,  ^"^   ^^^  heard  the  paper 
tpi  f^  read  by  the  Rev.  Ifaac  Faller^  containing  his 
^  denial  of  their  Jurifdidion,  &c.  the  Rev.  Dan 

Fofter^  a  member  of  Confociation,  entered 
his  proteftation  againft  the  dcfign  and  pro- 
cedure of  Confociation,  and  defired  liberty 
lo  offer  his  reafons  for  faid   proteftation  pub^ 

*  From  the  above  aafweri  kod  ttplj,  every  resder  of  difcernment  will  Teef 

Firfi,   That   the  pretended  anfweta  of  Confociation  to  07  qucftionj,  ate  ia 

'  reallitf  no  anfwers  but  evadoas ;    and  evafions  grcatlj  ftudiedand  tabouied. 

f_  «S<««i.  That  plain,  pertinent,  expreftanfweri  to  faid  queftions,   fuch  ai  aa 

lionel>,  uptight  nMn  would  have  given  to  th^m,  would  at  once  have  divefted 

Confocian'on  of  lil  that  authority  they  faw  fit  to  aflame  5  left  them  without 

k^  '5<  any  pretence  whatever,  lo  Tiadleate  ths  high  popifli  claim,  on  which  they 

7-     Jb       «     /»'^'°'*'*^*<*  '*^*"   proceedings,  and  obliged  them   tp  ey«r«9te  ibeir  5«ait»ri'> 

/*'    y  tilU  «>    iii  retreat  wUbaot  plifitjc^  their  fiaodard. 

yi'   6t^  fvkal  ^lutfi^.  f  K«4fl  4  utfi  lias   i^  ci  rwt  n/uJT 


(      29      ) 

licly,  and  at  that  time  ;  but  was  prevented 
ofFeiing  them  then,  by  reafon  of  objcdlions 
made  to  it  by  feveral  members  of  Confocia- 
tion.  In  the  evening  followingjhowever,  li- 
berty was  obtained  to  read  the  paper.contain- 
ing  the  reafons  of  the  proteftatioa,  to  Confo-  j 

ciatiun^  though  in  a  much  more  private  way 
than  that  in  which  it  was  dt^fired  to  be  read, 
and  in  which  the  proteftalion  had  been 
made.  For  this  reafon,  among  others,  the 
paper  is  now  made  public.     What  is  in  the  ^ 

text  only  was  read  to  Confcciation  ;  the  notes 
and  quotations  in  them  have  been  added 
fmcCj  as  a  confirmation  of  the  fentiinent ;  or 
at  lead  to  fliew  that,  if  the  author  errs  in 
fentiment,  he  does  not  err  alcne^  but  in  com- 
pany, and  in  very  reipedabla  company  too;  X  ^^'^''"^^^ 
Gentlemen  of  this  venerable  Con/ociation,    Tdiji  cjJshTl. 

I  had,  the     other  day,    the  difagreeablc/^^^^^j^^ri^^ 
opportunity  to  read  a  citation  fent  to  the  Rev.    -  ^^^  ^jfi- 
Ifaac  Fofler,  Paltor  of  the  Iccond  church  ia  A/^-,^>tJ^ 
Staford  ;  which  is  as  follows,  ; j_  <X^lheP 

^*  Reverend  Sh'y  .     tttdc^ 

*^    Reprefentalion   having  been  made  to  ^^^      y^  - 
the  north  Ailbciation  in  Hartford  county,that;^'  ^^ 
you  teach  lundry  articles  of  doftrine,  as  con-^  ^  ^\iL 
tained  in    a   paper,   dated  May  2  jtb,  1779,  ^^'^"^t    . 
figncd  by  Solomon  Bixby  and  others,   mem-  '^    /?^^^ 
bcis  of  the  fecond  fociety  in  Stafford  y  which  ^^    5  ^^ 
dodtrines  they  look  upon  as   dangerous   and  '^^  •    <^ 
contrary  to  the  Gofpel  :  Upon  which  alfo'^^*^  *^ 


(     30     ) 

they  defired  the  ?.dvice  and  diredlion  of  the 
Affoclation.  The  AlTociiUion  having  taken 
opportunity  for  inquiry  and  information  in 
the  cafe,  have  adfiled,  that  it  is  highly  ex- 
pedient that  the  Confociation  of  this  diftrid^ 
be  convened  as  fdon  as  may  be  with  conve- 
niency,  to  hear  zfiA  judge  on  the  premifes. 

"  This  is  tWcreforc  to  defire  and  require 
you  to  appear  bifore  faid  Confcciation,  to  be 
coBvened  at  the  jhoufe  of  Mr,  Ebenezer  Gay, 
in  faid  fccond  fo^iety  in  Stafford^  on  the  firft 
Tuefday  in  November  w^i^u  at  lo  o'clock, 
A.M.  to  anjw^r  to  tke  charges  contained 
in  the  paper  before  mentioned. 

"  TjheoooreiHinsdale,  7*^"*''"^«*^^^•c<'nfcci- 
^-  ^>  «<  >     •ion  ;  m  fhe  tbfenc?  0/ 

•*  Charles   Backus,       j    ths  i«ft  F^odeutor, 
Dated  ''  Windj^,  October  20th,  1779." 

That    one    ambaflador  of   Jcfus   Chrift 
fho\3ld  be  requited  by  another,  to  appear  be- 
fore an  earth!)?  (tribunal,  to  anfwerto  charges 
rcfpedling  dc^irines  and  articles  cf    religious 
y^7/V/?n  certainly  ifavours  ftrongly    of  fpiritual 
<l  c        i^  tyranny  and  defpotifm.     Have  thefe    Gen- 
'Hciv  fhalltltmen  really  dfpoulcd  that  old,  trite,  unrea* 
^  liiKn.i    finable^   anti-fcHpturaly    bloody^  perfecutingy 
Ihu  shf^  f^P^fi  fnaxim,  "  That  th®  church,"   or   any 
^     it    4   ^^y  ^^  "^^"  ^^'  earth,  '*  has  a    right  to  de- 
]^^  fp     '^f^®  articles  of  faith  !"  No.   And  is  it  ima- 
u  icu-du.^  gined,that  the  decrees  of  an  ecclefiaftick  coun-  - 
*i0i^S0i4^  ^il  concerning  dodrints  and  articles  of  faith 

^njinnaiim  at^  ficlk  mi  ^^^  lukiz^Hi-      I 


(    31     ) 

impofed  upon  aa  American^  will  bo  readily          . 
received  and  acquielced  in  iiLlUo  G^t^S^^^^^^^  ^^^^/ 

Will  Ameptcansy  true  and  genuine  fons  oifU  ^yrc^^K 
the  fair  Goddefs  Liberty  ;  who  have  been  for  ^{^eaUn.  U  % 
feveral  years,   and  ftill  are,    Aruggling  with.^^.y^j.6u/K^ 
all  the  horrors    of  war,^  facing  the    blazing  ^  <( '^^^     I 
cannon,  encountering  namelefs  perils,  diffi--  A(f^  ^^ 
culties,  dangers  and  deaths,   to   eftablifh  her  j     \tjf%i 
on  the   throne  of  thefe   United  States,  and  ~  *z^  ^^ 
confirm  her   faluuferous,  balmy  regency  ia  ,**!    J^ 
this  land  :  Will  thefe,  I  aflc,  fubfcribc  creeds.  ^^^^^^^ 
articles  of  faith,  and  confeflionals,  drawn  Ufi  ^*^^  ""    > 
and  impofed  on  them  by  the  clergy  and  cc-"'^'^^'^*'^- 
clcfiaftick  councils  and   fynods!   Will  they,  ^iVt.'^       ^ 
who  neither  fled  nor  fubmitted  at  the   roar  m^^    ^ 
of  cannon,  and  the  found  of  martial  arms  la  :twaM.      \ 
the   day  of  battle,  be  terrified  and  awed  into  fi^t^e*% 
fubmiffion  by  the   banelcfs  and  innoxioua  thjtmxm 
thunder  of   the   Vatican  !  Gentlemen,  I  cer-  ^tfialtc 
tainly  do  not  mean  to  fpeak  diminutively  of  &g  jo^jfii 
the  clergy,  or  of  ecclefiaftical  conventions  :  g/j a^. 
But  I  affim,  that  no  clergyman,  or   number  tf^|/^3^_x^ 
of  clergymen,  or    ecclefiaflick  council,   ^i  t2 R(fdu.p 
whatever  denomination,   have  right  to  mak«  •.      ^  *',H 
religious  creeds,^  canons,  or  articles   of  faith,  ^J  ?t 
and  impcfethem  on  any  man,  or  church,  ojji  ^^       koA 
earth,  requiring  fubfcription  to  them.*  H^  ^hl^M     ' 

As, an  evidence,  yea,  a  demonftration  q{ ^^^^  ^ 
the  negative  of  this  queftion,  let  it  be  otferv-     i[f^*^^ 
ed,  that  thcbufmefs  of  creed-making  ncyer-^^^  "^  .j 
4id  any  good  in  the  church,  never  promot-  &^^**^j(^ 


(     32     ) 

cd  the   truth,  or   fappreffcd  herefy  5  but  al- 
ways, without  exception,    hvid  the  contrary 

X^^tt^iiu^     %QXX\^  of  the  peculiar  tenets  of  Arius  were 
^ir/k|i^/?«7iLefteemed  by    the  Emperor   Condantine   the 

I  (Ci    ^^^'>^^'^  ^^^^  P^^^  ^f  ^^^  Chriftian  church, 

perhapSjheretical  and  dangerous.     Upon  this 

t^jift^^  letters  miffive  were  ilTued  out  by  the    mode- 

'■■mfmiy  ratoroi  the  firft  general^ecclefiaftick  council, 

.  Ih^-^^'^  Conjlantine^  to   the  bifliops   of  the    feveral 

'  ^i^iil^  "provinces  of  the  empire,  to  meet  at   Nice  in 

i;daYfk*J^' Bytbiniay    A,   D.    325,     Accordingly  great 

vtfh#<rn/  numbers  of  the  bifliops  convened  together  at 

'  >  a.«-^^^  !  ^^^^  ^^ J  place,  with  great  pun6tuality^  gravi- 

li  i>Lit^^ty  2LXid,  folemnity  \  The   fulfom   encomiums 

^l^^lA«o  given   this   auguft    and   venerable  affembly 

dj^^^iJ.pf  bifliops,  prefbyters,  deacons,  &c.  by  iome 

•^icit4«  pai'^ial  hiftorians  of  the   court-party  of   that 

'^  -*^day,  I  ftiall  never  undertake  to   repeat  :  But 

only  to  enquire  what   good  this  convention 

^       "did,  and  whether  they  fuppreflid  the ^fian 

herefyy  and  prevented  the  rifing  of  others,  or 

not  ?  And  I  know  not  that   I  can  do  this 

^7  better  than  by  reciting  the  words  of  Prefidenc 

'  Dickiron  concerning  this  council,  as  I  find 

■?  X  fci^^^  quoted.     "  The  fynod  of   Nice  did  in- 

l    tt  fo^^eed  impofe  fubfcriptions  ;  but  what  was  the 

f    ^o-ujf^confequence,  but  horrible  ichifms,   convulfi- 

i    £^5'4;/eiipns  and  confufions,  until  the  church  was^ 

si/ctH   crumbled  into  parts  and  parties,  each  uncba-'j  ' 
^  <      rj^itably  anathematizing  one  another?  Never" 


ytiv^ 


(     33    ) 


led  with  fuch  a   fwarm^  c?  ttJ^y^^ 
lesy  as  fprang  from  that-^<,i3  |i>uK 


was  the  churoh  infefted 
of  heretich  and  herefit 

corrupt  fountain  of  impofition  and  fubfcripti-  aJ{etiU>5^ 
on.   The  Arians  were  not  only  ftrengthened  yx^ilf.jLi, 
in  their  berefy,   and  increafed  in  their  num-        .f  |  J 
bers  by    their  perlecution  ;   but   there    was  ^yl  ^*^*"  ^ 
quickly  added  to  them  the  black  catalogue  of  L^hurrv^^ 
Eu/lathiartSy    Macedonians,  jinomoioi^  Euno^  f<r^  tK^ 
miansy  Photinians^  Luciferians^Anthropomor--  ti^ffl  |fc^^ 
phites,  Apollonirians,    Dimeritee,  MaJJiliani^  fUA^iV^ 
Aniidicomoriamta^    Collyridiani^   Metangif*  u^^^  ^^^i 
monitay  PJathirians,  Eutycbiansy    Se/euciam\  J*     '  _^ 
Patricianiy  with  a  long   and  almoft  endleft  « 

et  cater  a.     All  which  herefm  rofe  out  of  the  ^ytM^\.    . 
bottomlels  pit,  in  about  feventy  years  fpace,in  ^^^  '^'  I 
the  fame  church.     Whence  one  council  was  ^^S'^Vu^ 
convened  after  another,   to   draw  up  new  " 

creeds,   and  impofe   new  fubfcriptions,  until 
almoft  every  article    of  Chriftianity  was  both 
condemned  and    eftabhfhed.     This  wa^  the  x 
mark  fet  by  providence  upon   the   firft   fub-  (jw/  ^^M^ 
fcription  of  this  kind,  that  was  ever  impofed^^T^^i^^^^ 
in  the  world  ;  and  this  the  defence  and  pro 
pagation  that  followed  from  it.  Thechurches  f>\ 
of  New-England    have  all    continued  from     ^^ 
their  firft  foundation  non-lubfcribers  jandyetjC'tw^f- 
retain  their  firft   faith  and  love.     From  all  ^^^^^cx^ 
this  I  think,  it  naturally  follows,    that  fub-^  1\iAjp 
fcription  is  not  neceffary  for  the  being,or  well-  X     lUe^ 
being  of  the  church  ;  unlefs  hatred,  variance,   Jy'^^^  \ 
emulation^  wrath,  ftrife,    fcditions  and  here-  Um^  Cij^ 


(     34     ) 

n  rv^  Ikitd^^^^  ^^^  necellary  to  that  end."  Thus  far  the 
\h^if}i^i  judicious  and  learned  Prcfident  concerning 
ri(f<*^^  the  ccnfequences  of  creed- making  and  lab- 
^•.^^rfcl»^<^icription  praZtilcd  by  this  venerable  counciL 
r/  KpAi>^' And  whoever  will  be  at  the  pains  of  learch- 
fHiL  f*-^i^^S  ecclefiaftick  hiftory  for  the  conlequences 
3  If  iutd^^  the  other  fix  general  fynods,  will  certain- 
'^  iVaf^^y  fi^^j^hat  herefies  innumerable,  ftrifes,  di- 
'^^*"  ^^  vifions  and  fub-divifions,  with  an  endlefs 
'vT    ll    train  cJft evils,  followed  them  all.* 

i.n  IC  i^*->-*  ^"^  cortffquenccs  of  c;eed-making  and  fubfcription  praflife^   in  the 

^*     ^  church  of  Chrift,  prefeDtei  to  tbc  reader  in  th«  following  faithful  abftwft  of 

M,     iA"^  l|i»^j_^eccleriaftick  Wftory  for  the  fpace  of  foar  hundred  yean. 

,**tlt£V      -  .       The  council  of  //;V«,  the  firft  cetumenical  or   grneiil  council,  condemned 

t  tf^'  U.*^*^    '^'  religious  tenetB  and  fentimeQti  of  Arlui^  A.  D,  315.     Prodigioui  trou'- 

^         k    1  ^'c' "^^^^'^^'^^T  3t«fe.     Some  held  with '*hi  coiincii,  othe.-s  vkitk  yfriur* 

^ll"!^     *^      A.  D.  330,  ^ri//i  was  reciSed  from  baniflinicrit  by   Confiantine   the  Great  i 

^^  jnd  the  fcvere  laws    againft  him  were  repealed.     Atbanafius,    one  of  the 

*  '■^Tnoft  violent  againft  Ariuty  in  the  Nkene  council,  was,  in  his  turn,  bani<h« 


«d  into  Gtf«/,  A.  D    335,  bjf  the  council  t^^.  j^r<.     Then  the  Arian   party 
flourifhed  again.     The    people  of  Alexandria   refufed    to   admie  Ariut  to 


^    commutrion.     Ccaftantinc  eoramands  Alexander  the  bifliop  of  Confiant'tno- 

I V  t^'  ^0  admit  him  le  the  communion.     After  the  death  of  Conftaotiae  the 

)JuL-      Gre»t,  Conftantius  held  wi:h  the  Arianc  :  Conftajitine  and  Conftane  Em- 


Ip         '"  ,         perori  of  the  Weft,  with  the  council  of  A^rrf.     Hence  arofc  endlefs  animo- 

'f^ilf[i^\^        fiues  and  f«ditir;ns,  treackerous  plots,  and  open  ads  of  injuftiee  and  violeoc« 

\     ;\.         between  th' two  contending  parties,  the   Arisns  and  Niccniaos.     CourKit 

Clllv>     r**'    %f  as  afltrobled  8^'er  cour.cH,  council  agaicft  council,  and  their  jarring   and 

tXik^    jrfj^i.coTTs-^ifLjry  dtcrriTi  r»,-«ad  perplexity  and  confuCon  throughout  the    whoI« 

j^  *     .   ■  Chiifti^n  world.  Ctnr.SDs  wag3ir*(rin?ted,  A.  D.  350.     A  great  part  of  the 

Cf,  I'l^    ^  1_     weftern  cnpire,  "'..-cl^ularly  Rome  and  Italy,  fell  foon  into  the  hands  of  hia 
^  brother  Conftantius.     '^h**  change  was     fx   "rjT.-Jy   bjfavourable  to  the  ad* 

Ti'Sit>     1^'     hrrsnta  to  the  decfeisofht  counci.  of  i/«itf.     This  Emperor's    attachment 
J    .  f:i\    ••  ihe  Arians  inJuced  >>>m  to  iiirtivs  thcii  adv^rfafics  in  counthfs  treubler 

~  i  it  ^#  *^¥  and  mife  151.  H«  c-noeJl-d  grsai  nuinbtrs  to  embraee  Arianifm  ;  among 
'Xi £^4ti^K  O'^hci*  L/<!>*ri«i  i^^  Roman  PoiitlfT,  A,  D;  357,  Tht  iVjrf»(» party  raeditat- 
if*;i^  \  •  ed  rfip'^a),  sad  ■««  te  :  Ow^l»  a  fit  opportunity,  &c.  to  avfii^d  tbemfeives.  In- 
-.,j>  y^li^l^*^^  thchiftcryof  tht!  church,  daring  tbe  feigr  rfConflan. ins,  ptcfints  the 
***       \  trader  wi'h  a  perpt'ual  fcc.:t  o;  rumuit  ano  vio  cnce,  and  fht  deplorable  ffcc- 

aA  r|lt^/*ff^**  ^^  *  warca.ried  on  betvfien  brofhcrk,  without  religion, juftice  or  hu- 
}  Ht,  \^\rt^  ftianiry,  on  accou'U  of  r.heir  d  fFiring  fentimcocr  ia'  religion  !  The  death  of 
U^  f^ril/'  Conftantiui,  A.  D.  361,  changed  confsierably  the  face  of  religious  aff«;rj,an4 
I  Jiminifljsd  p-catly  the  ftfcngth  and  influence  of  'he  Arian  party,  Juliatf 
OtiMf  lA^I^  be  (loved  bis  favours  and  prcteOion  oa  neither  Qic—yovltinf  hit  fucceflbr^ 

tt      y^  htmusi  the  llkcnc  ioSidatm^^iai  imBoxilittiy  the  whelc  v»cft|  tritb  a       a 


(     35     ) 

And  this  was  not  only  fo  before,  but  has 
conftantly  been  the  cafe,  ever  fince  the  glo- 
rious reformation  from  popery  begun  in  En-  i 
gland  hy  fVickliffy  and  afterwards    advanced               ,       #j 
in  Germany  by  Martin  Luther  and  John  Cal-  A  .  ^  tt^^^ 
vin,  &c.     Only    caft  an  eye   on  the  hiftory  ^i(i<<^  ii^ 
of  the  Protejiant  Non-conformifls   and  Puri^  fUUiicnrc^o^ 
tanSy  the  worthy    anceftors  from  whom  we  ^  u.^vtnia»i 
fprang  ;  and  view  the  intolerable  grievances,  ^^^X^  j^ 
hardfhips,     fufferings,     imprifonments   and  ^^^  1%^^^^ 

eonfldersble  part  ofthteaftern  empii«,  changed  fidrj,  conformed  to  tht  dt-  r/Z^^   fjQT^tJj^ 
erees  of  the  coaocil  of  Nice,  «nd  abjured  the  Arian  fyftera.     A  g»od  evi-  *-^  "^        ^    ^  J  T^ 
denee  that  this  feii§*oujc«ntrovtrf)r  was  cfpouftd  and  carried  on  from  vicwa  r^^r^  f^  ^v_. 
of  religion  and  confcience  !  ^i     "j     /i. 

Thefcene  howetei  ben  changed  again,  when  VMhntmcn  and  hii  brother  n^tf  V"  fni*/ 
rj/««*  were  raifcd  to  the  empire,  Ai  D.  364..     Valtntinit*  adhered  totht  ^       '  ,  '\      I 

deerer •  df  the  iVi«««  council  j  and  heoee  the    wboit   Atian   feft,  'a  few  "i^^^l^ M^WNy^        > 
churches  only  excepted,  were  dcftroyed  and  extirpated  in  the  weft.     VaUnty     ,    A.  . 

•n  the  other  hind,faTouredthe  Arianij  aodhii  aeaUor  their  caufe  expofed  h%^*^^V^KilviM\ 
their  adferfariei  the  iVrVwianx,  in  the  eaftern  provloce«,to  many  f«vere  iriale       '"^v     f«^     | 
>nd  fuffciiogs.     Thefc  trouble!  howe?er  ended  with  the  death  of  thia  Em-   C4rTi^   C^fi€» 
peror,  who  fell  in  a  battle  againft  the  Gotbst  A.  D.  378.     He  was  fuceeed-    .  . 
«d  by  (7rj/ifl«,  a  frun'-i  to  the //i^flwwi,  »nd  t  reftorer  of  their  tranquility.   irlA/t\j     |A 
Tbeadofiut  the  Qnah  however,   who  fucceeded  him,  raifed  hia  terribie   tio-  . 

lenco  againft  the  /iiiani  j  end  rendered    the   decrees  of  the  council  ot  Nice  "TtfL    C'^ftKd 
triumphar^tovff  *ll  oppcfition  ;  (o  that  the  barbarous  nations,  tht  Burgu/i'    ^,ilN|      ^ 
dianti  Gttbt  aad  P^andalt  were  the  only  profeflbrs  of  Arianifm  in  public,  be-    VLfajTl      o  j 
caufsBOtcenqoerfd.     In  this  Icng  and  fhockingcenteft  between  the  A'JMiif-    {v^^^^^l    Uf\ 
am  and  Arissis,  it  will  be  difficult  to  determine  which  party  moft  exceeded       '         ' 
the  bounds  of  probity,  charity    and  moderation.     The  members    of  the  ^^{iciX   •^^ 
Arian  U&  w^re  wretchedly  torn  into  f-ftions,  which  regarded   each  other 
with  the  bittareft  aveifion.     The  ancient  writers  make  mention  of  thefe   Ca/x^-fls    tt 
pnder  ths  oamsu  of  Semi-Aiianf,Eufebiaos,  Aetians,  Eunomlana,  Acaciane,    J[''  ' 

Pfathyrians  and  others.— -The  Arian  controverfy  produced  new  feas,  occafi-   ^^    liiU—^ 
oned  by  the  iniifcreet  lengths  to  which  the  conterding  parties  puihed  their 
lefpeftive  opinlona.     Many  who  oppofed  Arianifm  ran  headlong  into  fyftem^    |f  l/llAfC»  ^ 
of  doarine  as  bad  or  worfe.    Othera   who  defended   them   went  furthea?  X     F 

than  their  chief,  and  thus  feiUnto  errors  much  more  extravagant  thao  tbo&    UtCVi  ^t^ 
he  embraced.     Hence  arofe  the  ApollinariaDS,  MaTcellians,  the  phoMnians*      .  J^ 

whofe  leader,  Photinus  of  5ir«/f««,  wss  chaftifed  not  only  by  the  Hittni^    WiLfLftK)  V 
'  ans,  in  the  councils  of  Antioth  •  and  Milan,  in  thi  years  345  wd  J47,an4    L  ^^^    Ih^^ 

*  Dr.  Lardner  fay%  tilt  etuntU  »t  Aotioch  wai  k'l^  hy  tbt  Eufeblans,  or  i/ 

Arlaai,  not  hy  tbt  Orthodpx,  or  Kicwlao«».  ^«  ^r,  Mfifitm«§.rmu    Crf-    tt/^Tf^  Ite^ 
^iWlity,  &c.fol.  JX.p.  13.  ^ 


(    36    ) 

deaths  they  endured  in    England  and  other 

parts  oi  Europe  :  And  whoever  can  read  their 

hiftory  with  dry  eyes  and  an  unfeeling  heart, 

i$  born  of  the  rocks  indeed  !  But   wherefore 

did  thefe    worthies,    thefe    martyrs  for   the 

teftimony  oi  Jefus^  (ufFer  all  this  ?  The  an- 

yl^  Iwer  is   ready  j  they   were   non^Juhfcribers  ; 

^f  kiiji  y*c-^  ^1^^  Biblexontained  their  only  credenda.  They 

\Jt)i  tc^    owned  no  other  Lord  of  confcience  but  Jefus 

iMc^i^^'^Chrili.     They  held   thcmfelves  accountable 

-U/  7JCt«Vl'tMi'thit  at  Sirmicurn,  without  date;  but  by  the  Aritns  alfo,  in  an  afle mblf  of 
f\  fit-ykpyiJ^  iheiri  at  SJrmicuro,  351.  Then  Macedoniui,  bifhop  of  Conftantinople^ 
'i  •rofe,  who  wm  fent  into  exile  by  the  influence  of  the  Eunjmian8»  by  the 
i  t'h*^'  ^/^M-^'C-^touncil  of  Canftantinopie,  A.  D,  381,  which  i»  commonly  called  the  fccond 
|l    ,  r\    general  or  oecumenical  council.   A  great  number  of  other  fefti  arofe  in  about 

^  ^  (,-fH^  0.T1*  70  or  80  yeara  after  the  fifft  Nicene  council,  though  of  lefa  note  than  thofe 
ii.'r\CL4M^ mentioned  above  j  all  owing  their  rife  to  the  corrupt  and  abominable  prae- 
IV    tj  pf4J7  K^%m  tice  of  fubfcription,  fet  on  foot  by  that  council. 

lili/t     Ln^^        Eaily  in  thie  5th  cent.  A.  D.  404, the  council,  overeorte  bytheimpor- 

'  tunity  of  St.  Auguftin,  bilhop  of  Hippi,  were  prevailed  with  to  fend  a  depu- 

flH'fcH     ^       tation  of  their  body  from  Carthage  to  the   Emperor  Honorius,  requefting 

_     <%>  I         that  the  laws  might  be  put  in  force  againft  the  Donatifts,  a  fsft  ftill   very 

yxlUf^'f^  "^^    Rumeroai*    The   Emperor  wai  not  fo  forward  For  perfecuting  men  on  ac- 

i#  'I  Ir-l^         eount  of  their  religioui  tenete  as  thefe  holy  fatbtrt  ;  and  therefore  only  or- 

i-t^    t  r*"*^      de.ed  a  fine  to  be  impofed  on  thofe  of  that  fcft,  that  would  not  return  in- 

^s^)t$    tiOt^      to  t^^  bofom  of  the  church.     But  it  feems  his  humanity  and  lenient  temper 

^'^^  -were put  to  too  fevere  a  teft  by  a  fecond  deputation  fent   from  thoU  fallovf- 

E  T^^  tyif  i  P7^    'ft  and  Imitator  t    of  the  metk  and  lowly  Jtfuit  aflembled  at  Carthage,  A.  D, 

;  "^  ly  gtj^  '     407*  imptjrtuning  him,  that  the  laws  made  in  405,  entitled  ails  0/ unifor- 

f  (iJ^    |^»'<-r      ^\fj^  might  be  put  in  force  and  more  ftriftly  executed  againft  the  Donatifts. 

'      /    /  /  y     '^^'^''e'*  ^^"  f>^ion  of  the  Donatifts  was  much  brolcen  by    tbefe  reiterated 

yll4^  LHjfK^     fliocks}  yet  it  mightily  revived  again,  after  the  death  Of  Sticicho,  who  waa 

■/     ''^  put  to  death  by  the  order  of  Honorius.     The  gentlenefa  and   humanity  of 

t4p^  fM'^  "^   Honorius  got  the  better  of  hir  prejudices  again,  and  in  409,   hi  pu^llihed  a 

y^  ^      Js       law  in  favour  of //^er/j>  of  cofl/cM/ic*,  and  prohibited  all   cornpulfion  in  mat- 

'MHf  Cti*"v       tcrs  of  religion.     But  this  law  was  not  of  long  continuance.     What  could 

^£|^  '0JJ  «V   ^*  *^'  reafon  of  its  difcontinuance  ?  It  was  certainly  founded  upon  the  found- 

\.        «ft  pinciples  of  reafon,  policy  and  religion,   and  calculated  to  promote  the 

U    Tk^Ji^    ^^^unive.-fal  good  both  of  church  and  ftate.     The    anfwer  is  obvious,   and  the 

^  reafon  of  iti  aboiiiion  moft  apparent.     It  fuited  not  the  haughty,  afiumiogy 

(^p^   fttl*    "^^  •"oe»"t  fpirits  of  the  clergy  of  that  day,  thofe  gho^ly  fathers  of  the  church, 

who,  failing  in  point  of  argument,    wanted  the  itvil fword  to  refute  their 

CV  C'f  ^aX  ^L       sdvtrfariet  witbl  The  earneft  and  repeated  folicili;ioD8  of  near  three  hun- - 

U^^Yt4    ^ns  rit    dred  biflijps,  met  together  at  Carthage,  in  410,    prevailed    with  Honorius 

t^^^jn.  rvKLfi^  {hi  Emperor  to rtptal  and  abroMtt  that  g094  aod  filitary  law  !  The  Tri- 


(     37     ) 

to  no  other  Majier^  for    the  articles  of  their 
faith.     They  would  not  facrifice  the   rights  ' 

of  confcience  to  any    number  of  creed  and 
confeffion- makers  on  earth. 

Now  why  have  thefe  mifchievous  and  de-  % 
ftrudlive     confcquences    ever   followed   the  c«^  't'oX\<^ 
pradlice  of  creed- making    and  fubfcription  ?-  ^^uj^ft  ^M 
The  anfwer  is  at  hand.     It  has  been  the  in-  ^f/ry^/JO  ^ 
variable  fenfe  of  all  mankind  in  every  age  of  ^^^/  uK,iKm*s 
the  world,  and  of  the  church,  that   they  are  y^f  l^^}^^ 

bune  Marcellinui  vyas  fent  by  Honorias  into  Africa,  to  put  an  end  to  thit  it  TlS  t^  {f^ 
concrovcjfy  :  And  h;rc  he  met  *86  Catholic  biihopiy  and  »*/9  of  ihe  Dona-  i')  'A,  vv  ^ 
lifts  in  cour.cil  j  and  held  a  conference  with  ihem  of  three  dayf,  and  fintlly  t  'iVL  -^9  WYTct^V^ 
gave  fcai:ence  in  favour  of  the  Catholics.  The  Donatifti  appealed  to  the  .  ^  /t]  .  CtULriff 
Emperor,  but  to  no  purpofe.  This  fhock  almoft  ruined  the  feft  fast  ^h  *'*^  ^l*vnir 
time.  The  Djnatifts  however  recovered  theii  former  liberty  and  tranquility,  (^  r.?1l.U/*  ^^iiX 
by  means  of  men  of  more  reiiard  fentimenti  of  honour,  generoHty*  humaai-    /  ^        ^ 

ty   and  religion  than  the  catholic  biflxops  of  that  day  ;  via.  the  Vandals,  «  f-fLtfi     (iiXS 
barbarous  and  favage  oat'oa  of  the  north,  who,  under  Geaferic  invaded  and   |       /-s 
took  the  province  of  Aftica  from  the  Romans*    But  To  fooa  as   the  Ariant   ^  ^^^  y  1/4    ^V 
had  found  a  fecuic  retreat  among  the  barbarous  Goths,  Suevi,  Heruli,  Vanr   * '  ■  >  tj 

dais  and  Burgundians,  and  had  obtained  a  little  power,   they   perfecuted  tk«   /■..     i^CUXLLT 
Nicenians  to  as  great  a  degree  of  feverity  and  inhumanity,   as  they  had  beea  .       f        i 

perfecutcd  by  them.  Genferic,  and  Huoerie  his  fon,  the  kings  of  thofe  bar-  |^  tXftfXC;  i'POli^ 
barous  nations,  pulled  down  the  churches  of  thofe  who  held  the  divinity  ^    ^i  1  1^  0,^  S 

Cbrift,  fent  their  bifhops  into  exile,  maimed   and  tortured  multitudes  that  4<    ^%Jilot/n,K. 
were  firm  in  adherence  to  their  creed.  And  juftified  their  preccedings  by  tbeez-  «| 
amples  which  were  fetthem  by  the  Chriftian  emperors  and   bifliops  !— Pre-  C*t^^     *^*^C^^ 
fently  after  this  arofe  the  fed  of  the  Neftorians,  formed  by  Neftorius,    »  Sy .•    tM         .-vArtT 
rian,  blftiopof  Conftantiaople,and  a  difclple  of  the  celebrated    Theodore  oftft-O    fxCuL 
Mopfueftia,     The  council  of  Nice  bad  not  decreed  ai^y  thing  concerning  the   --  i^i      Tt/?^ 
manner  or  efFeft  ol  the  union  of  two  natures  in    the  faviour.     Hence  the  ^vrlff       r^v 
biftiops  and  doftors  had,  for  about  100  years,  exprefled   themfelves  as  they    tfi^^Yt^l^lM 
pleafed,  conceining  thefe  things.     In  418,  Anaftafius  declaimed  vehement-    ^^»^' »'<■'**'**■  "f^ 
ly  agalnft  giving  Mary  the?  tXxXty  motbtr  of  God  ^  and  faid  (he    ought  to  b«    [mxrtl^wi 
called  motbtr  of  Cbriji.     Neftorius  warmly     efpoufed  the   fentiment,   and    ^*  J^  ^ 

hence  'he  fea. — Cyril,  of  the  fee  of  Alexandria,  took  6re,  eonfulted  with  1 1  fj  i^/t/  (f\tii, 
Celeftine  bifiiop  of  Rome,  aflemblcd  a  council  at    Altxaodria,  A.  D.  430,     j  ' 

and  hurled  no  lefs  than  I zanathemat  at  the  head   of  Neftorius.    Bert  it  a  ^.^^^^-^     TMf^ 
ttntrovtrfy  now  hetxoeen  tivo  bijhopti  of  t  be  frfi  dignity,  about  a  matter  toot  '        ^tkA 

not  of  greater  importance  tbgn  tbe  tithing  of  mint,  anife  and  cumin  }  yet  it  ^^^yiM,%/if%\AXM 
t»at  carried  on  witbout  reajon,  mtderatioHt  juBice,  religion,  or  even  the  ieafi  ^  i          V 

fbadow  of  humanity  j  becaufe  tbey  would  not  tolerate  each  other  in  differtnt  yc/j  tM.i/¥ijtx 
/fsrifHCBfi  1  After  Cyril  and  Neftorlua  had  reciprocally  exeommpnicated  eaeii    -     *  -  -  / 

•ther,  and  cxafpetaWd  each  ottJit'i  fpiriti  to  the  utmaft,  •  eaootU  wasctlU  t#    \yiX/ty\-  C 


(     38     ) 

,M  i^^  ^)iborn  free^  and  with  equal  right  to  judge  for 
Q  itxn  ^ctirTtthemfelvcs  in  matters  of  religion.  And  man- 
icChlh^^  kjnd  hath  never  yet  found  that  the  God  of 
QrfkticJP-  •iature  hath  contradifted  this  common  lenie, 
aM  Vh<  in  any  revelation  he  hath  been  pleaf(?d  to 
liKsxit^^  ^^  make  to  them.  This  right  of  judging  for 
i«i  t^^^"/^^  themfelves  therefore,  mankind  have  agreed 
f /.  ijfi-^  *^  '^^'^  2S  /acrej  Jrom  the  Deity,  When 
rjXfjih'A  c^  rnen  of  proud,  haughty,  aiTuming,  arrogant 
U         r    ^P'^'^^  \i^se.  attempted  to   infringe   upon  this 

f  i\.^t±jy  r  I  *'!  by  Thtwdofius  tht  youDgtf,  A  D.  431^(0  be  held  al  Ephefus,  wiicA  wdi 
^   yfi^^  %.     the  thhd  a cumtn'xeal  council.     In  this  council  Cyrif  piefided,  thf»n«h  «  party 

'«vWi  S    tJLt^      <o.jC£rr»d,aad  aa  avowed  cnarpy  cfNaftoriu*  !  !  Niftorun  obj»ft<d  againft  the 

I'XJJ,*-'  }t>c'.«dingiof  th?to»n:!f,a»irrfg»jlar  ao'ionjoftj  buf,  his  ramcr  fi:. an :c»  being 

^ tfWA  t4*^i£P>.S  ^'^^^''^•'^'^»*^*'^^^"'*=^^**o'*?'j"''f'^t*"*"'Pnion»thatc«IIrdV.imii)ffv'ethc 
]  (frl^  C^rJl*/*  .>  ^puBtil,  Cyril, th^m>d*raror|  poflted  on  matUra  with  a  iawlafs  viclencf, 
'ii)L#  /vftflCttJP  *'^^  Neftorius  was  judged  withaut  being  heard  j  and,  in  I'se  abf«nc<  pf  a 
1^^*^  x^     A-     great  number  of    bifhopi   whe  bebngfd  to  the  council,  he  w»?  corr.pired  to 

Pf-oW  •-i  v'Cl  -  *^'  ttaitor  Judw,  charged  with  blafphenny  agaiaft  ihe  divine  M«j?6y;  -e- 
/    ij  prired  of  his    cpifcopal  dignity,   and  fent  into  exiif,  «hf/c  he  finifiied   his 

'5^^^^  LflC^'^^  days.  The  tranfafliona  of  thiscruncil,  faya  the  iiiftotian,  vrilt  appcsr  to  the 
r*^Mfl'>l'4'l.*'"**'^  '^'*  equiteble  reader  in  iht  mo(i  unfavco'able  i'ght,  as  full  of  'rw  ar- 
V'if^'  1F«^**^*  (ifice,  contrary  to  all  the  rulra  ^fj  ftice,  and  even,  deftiiute  of  the  )ea?l  air  oi 
\A%i%     fjf^A  *  common  decency.     May  Gcd  grant  that  nore  jfcur  pcfte'ity  tnay  ever  have 

-^  '    /•  9ecitJion  to  read  tbefim'ilar  tranjefiiont  tfan  eccitf-afikh  council  in  America  ! 

^•f  l.W  1  M?  ^^  Thia  Ephefian  council,  is  might  be  well  exp«^ea,  miJead  of  healing  divi- 
t  ^  ^  f^^Z  gf^^^iy^*^  butinflame  them  mo'^e  and  more,  and  ^'Imoft  deftroy-d  all  hope 
■L^  j^^^^^'^i  fcftoring  concord  and  tianquillily  in  the  church.  John  of  Antioch,  and 
I        j>  tkkJL"      th«  ^^^*' ••ft*'Q  bifliop«,  for  vshofe  arrival  Cytil  h»d  refo*ed   to  wai:,  m«t 

X.  v^  y^^^^  '  at  Ephefoi,  and  pronounctd  againft  him  and  Memnon  thi  b'wliop  of  that  ci« 
i  iH  ^S    ^^      ^^*  *^**  ^"  ^'"  ^'**^u»"'»  "•  ftvere  ?    fen'erc;  as  thry  bad  thjncfied  againft 

rC^ll-WCv     ^  Keftorius,     Hence  a:*fc  a  new  and  oK^inate  d'fffn'ion  between  Cyril    asd 

NL  .1  I'Ki^  the  Ortenta's,  with  John  the  blfliop  of  Ar.tioth  at  their  head.  Notwith' 
*\^*     ^  ftanding  all  ihat  was  done  againft  tKem,  the  Ntftoriain,  aided  mightily  by 

J,    "  ^yj  t    /g  Barfumas,  created  bilKop  of  Nifibic,  A.  D.  435,  fpnad   theii  tenets,  m  thia 

^^      ■*  tod  \b«  following  century,  through  Egyf  f,  S) i-a,  Arabia,  India,  Tat tary  and 

1/^  Cl  0%^^  China.  A  vioieot  averfion  to  the  Ntttorian  tenets  led  many  into  the  op- 
ji  pofit*  extreme.  Thia  was  the  cafe  with  the  famous  Eutychui,  the  foury- 
C,1>4j  OLl'f  1/  dar  of  th«  Eutyehiana.  Who  about  A.  D.  448, was  o'dced  to  renounce  hi? 
i  „  :/'«iWC**"'^'*  ^^  *^*  council  eflembled  by  Flavianus  at  Conftantinople.  Ht  obfti- 
*^  \j      f       ""t'^y  reftifcd  to  comply  with  the  decrees  of  the  council,  and  appealed  to  « 

^  i>/^  /f/iP/lt/lJl  ••"*"'  council.  In  confequence  of  which,  the  Emperor  Tbeodofius  af- 
*  ^    ^<^\  fembltd   anortawMffj/foww^iVatEphefuJ,  a.  d.  449,  at  the  h:ad  of  which 

hkit    rjL>ij^  heplecfd    Diofcorua    bifliop  of  Alcxandia,    fucceflbr   to  Cyril,  and  a  7,?r| 

,«%Trt    K*.  fiiihful  imitator  o€  hit  pride,  arrogance  and  fory,  and  a  dceiticd  tnemjf  to       - 

fi^<mik^  tf  a  mu.'  Jcftfalni  iff  (a.di^  (U^u^^'niir 


(     39    ) 

facred  common  right,   men  of  noble  minds,  ^ 

that  dared  to  do  it,have  ever  oppofed  and  re-       .  .^ 
filled  their  encroachments. %  flAk*  '>«  »«|f  ^*-^    ^^^L» 
But,  fay  fome,  who  tremble  for  the  ark  of  mf?a/  \^^T^  . 
God,  and,  it  is  to  be  hoped,  are  more  fineere  a^'i^iiAA 
than  judicious,    Muft     we   not  endeavour  |^  ^Jxii^^^^ 
to  exterminate  herefy  ?  Can  we,  with  a  good  rj '      «#^t^/ 
confcience,  permit  men  to  profefs  or  preach     ^l.  ^  ,  ^ 
hereCy  ?    And    how   (hall    we   prevent   the/^  ^^''^*^  ,<j/ 
growth  and  prevalence  of  herefy  SLuy  other-  ~-€tv^  fA      ^ 

the  biihop  of  Conftantinople.     Accordingly  mtt«fi  wire   conduced  in  ihu,"  ^FU.^/'    .A.'ffll 

at  they  had  been  in  the  former  Epheflati  couocilf  when  Cjril  prefided.  The     ^      * 

Greeks  called  this  council  «  band,  or  iiTtmh\yoi  ribl>trs,funod«n  liefirikeertp  ^  f  ^Yi    t||rf^ 

to  figalfy  that  everj  thing  was  carried  on  by  fraud   or   violencff*^— The  face   ij  m 

of  affairs  faoii  changed,  and  a  (fumed  an   afpeft  utterly  unfivoutable  to  thc^   ?C'f^4?  £^14  tllffiji 

party  whom  the  Ephefian  council  had  rendered  triumphant.     For   upon  the     **'<'\ 

death  of  Theodofiua,  Marfiah  hTs  fucoeflbr  complied  with  the  demand  of  «'  ^-^yA    r£-^'i<rt 

general  council,  made  by  Lto   the  Great  bifljop  of  Rome.     The  council  wae   ^*'**    ^*  (9^VS\ffJ. 

aflembled  at  Chalcedon,  A.  D.  451.   The  fcurtb  oecumenical  council.    Dio-     w-j  m->f. 

iicorus  was  condemned,  depofcd,  and  baniihed  inro  Paphlagonia,  theaAs  of     ''^  ^  ^'     ^l" ^^ 

the  council  of  Ephefua  were  annulled,the  epiftle  of  Leo,  receifed    s>  a  rule  of    /•  /        '      *  ^, 

faith  J  Eutychai,  who  had  been  already  [fent  into   bani&ment  and  deprived    v  tlih\L^  (AgffA 

of  his  facerdatal  dignity  by  the  emperor)  was  now  condemned,  though  ab-     ^ 

fent  \  The  remedies  however  applied  by  this  council,  to  heal  the  wounds  of    X^CWfi  C^CM^ 

3  torn  and  divided  church,  proved  rttl.'y  worfe  than   the   difeafe.     Trotibler      /•,  ^A 

infinite  immediatelj  arofe.     To  put  an  end  to  them,  the  Etd^eifei  Zeno,bjr*'    ^*^L    li>^  t^^M 

the  advice  ef  Acacius,  bifhop  of  Conftantinople,    pubiifhed,  a.  d.   482,  the  ( 

famous  Henoticon,  or  decree  of  union,  defigned  to  reconcile  the  contending    ;^  t/f  f\*&ti>-5   £f^ 

parties.     This  decree  repeated  and  corifirrsed  aH  that  had  been  enaStd  ia      --  rfje  M 

the  couneils  of  Nice,  Conftantinople,  Rpheriw,  and   Chalcedon,   againft  the    'l^UM  »»«^  K^ 

Arlans,  Nfftorians,  and  Eutychiana.     There  were  bitter  complaints  againft      .  <f 

the  Hsnoticon,  as  ir)juiio«s  to  the   honour  and  authority  of  the  moft  hcly  s?'  t^v^jf  €>■  (£31 

couDct?  of  Chalcfdon.     Hsncc  aiofc  iKw  cor.tefts  and  new  divifions,ncr  IclJ    /fe     |  ^      & 

deplorable  than  thofe  which  t»i<;   decree  of  the  unicn  was    defigned  to  fup-  J\^ '^d[t£lr\  . 

prefs.     It  predueed  n'w  aLi<i  «nd  eftcontefts  both  «m'5ng  th*  Eutychianiani        .1^      I 

the  parlifans  of  th*  courtci  of  C^alcedon.     The  doftriocs  of  Pelagius  were    ^'W^C'JHlV' 

sondemned  in  a  council  ac    Canhage,  a,    d,   412.     This  controTerfy  ***  /)-^^l  ^ 

tefered  by  Coel'liius  and  Feliglus  to  the  de.ificn   of  Zofimus  the    Roc^ian  ^^^^  ttr\    m^ 

Pontiff,  who  was  raJTed  to  that   fee,  a.  0.417.     He  dccined  in    favour    oi    tjL^  1 

the  monk*,  and  declared  thrm  found  in  the  faith.   The  African  bifljap«««ith    *"'***    i'^HOliHJ^ 

Augoftin  at  their  head    f trfiflcd  in  Jieir  fenttnce.     ZjGmus  yielded  t;i  the  -  y--«i---      f     ^ 

perfeverance  of  the  A^iicani,  cbanfeed  his  mini,   and  condemned,  with  tie  *^  '**'*Wf  *|    tutifk 

utmoft  feverit/,  Pelagius  arfl   Cce-ieftiue,  wh^m  he   had  honoured  w^th  h\i    Jt  ^    / 

•pproba.ion,  «nd  covered  with  hig  pioKftioo  I  The  unhappy  difputeaj  about  ^  ^t^fl«^jw'» 

^^,<opWaon^ofPcII|iu!,occaflOocd,  •!  ufuallj  happens,  ©^her  coatrivcj^ei  ^^^^^    \\Ujk    Lt, 


(     40     ) 

wife,  than  by  bringing   opinions  termed  he- 
retical, to  fome  teft  or  ftandard   of  ortho- 
doxy ?  -f- 
^  For  a  reply  to  thefe  queftions,  I  will, 

|,^  Firfly  Enquire  what  berefy  is  ? 

\  Secondljy  What   is  the  duty  of  Chriftians 

concerning  it  ? 
'j^'  One  man  is  not  to  be   called  an  £>^r^//V^, 

purely  becaufe  he  differs  from  another,  as  to 

'-  jcthe  articles  of  his  faith.     For  then,either  we 

>     p  —-——«-. — — — -«_,.^ 

'  equally    prejudicial   to  the  ptace   of  the    church  and   the  ioterefti  of  true 

/j^  i.i Y  fx  ifL  %L  ^*^"ft'^"''y'''  '  —'The  UQi%  of  the  Mirjichein*,  Scmi-Pclagians,  Donatifts, 
.'^*  rfi**  i^  Ariani,  Neftoritnsi  EatycbianSf  MonoohyfitCf,  and  thefe  principal  lefii 
4^^. I  y ..    ^<£j|  crumbled  into  various  fadioni  and divifioni) remained  in  the  6rh  century. 

U     J  A  fifth  (Bcumsnical  council  was  conYokcd  at   Confiancinoplei  by  the  £m- 

a^   l/lC^     '*^    pfror  Juftioiani  A.  D.  553.     In  thia  council  the  emperor  gained  iiii  point, 

,  I  .     and  had  both  the  dodrinei   of  Origen  and  the  three    chapter!  condemned. 

Ctli\h{XY^    7     Thii  souQcit,  inftead  of  healing  matter!  by  their  decreet,  made  them  much 

I  t    ^       worfe,  and  gave  tlU  to   fuch  divifioni  in  the  church,  ae  could  only  be  healed 

C't^tMi     T'dul      by  length  of  time.     Many  feparated    themrclvee   from  the  communion  of 

/^   /^  the  Pope,  on  this  occa(ioa>  and  carried  their  diflitntiona  Co  a  ttdiooi  an^   de< 

t-nclti^  gtrO^  arufiive  length. 

cvt    1 1        ft^ts  p  -    ^^*  *'^''*°'  ^*^''  f^nnained  and^werc  ftiU  io  the  church  In  the  feveoth 
•   *-VW>  Urff^C  xentury,  andinftead  of  being  fupprefled  by  the  great   number  of  council*  of 
f^M     j^^  JL^^i^^titiTtt  ptecceding  centurieS)   they  were  really  increafc^d  asd  prodigioufly 
^    T  I  ^*'*^ultiplied  thereby. 

f^   /iiiAic/  f-%J-^    Though  the  Greek  church  was  already  torn   afunder  by  the  moft  Ismen- 

^       pt\»AS*    O  ^  ^table  dlvifioDi,  yet  its  calamitiea  were  far  from  being  at  an  end.     A  new  feQ 

-  tH U  1/1  fc  VU<     wfe,  630,  under  the  reign  ofHeradiui,  which  flurtly  excited  fuch  violent 

"  vf*  V  }|IC  r**^    eoofimotions,  ai  engaged  the  eaftern  and  weftern  churches  to  unite  thei:  foicii 

J/*  rt  J^  A»-/if'i^'"  **^*^*'  to  ill  extinSion.     Heraclius   having  converfed   with  oae   Paul,  a 

vv  Zi  »»'J**"*J»^patn  of  great  credit  and  influence  among  ihe  Armenian  MonophyCtei,  and 

|J^  ^^j«  I    -^     with  Athaaafius  the  bifhop  of  that  fed  j  iflued  an  edift,  a.  d.  630,  in  fa- 

/\      '  f^   weur  of  the  dofirine  of  o«  wi//,  and  cffe  o/)rrafwB    in  Chrift.     Cyrus,  who 

]|^y>^  ^^  ^'l«jK^had  been  promoted    by   the  errtperor  to   the  fee  of   Alexandria,   aflcmbted 

I  a  council,  and  got  the  dodrioca  of  Monothelitifm,  introduced   by  the  em- 

tc»'i'i.)JliCT^       peror's  edid,  confirmed.  This  new  modification  of  the  dodtine  of  the  coun- 

'       ^^  cil  of  Chalcedon,  bad  the  defired  effed  upon  the  Monothelites,  and  induced 

111  ^     S^t,ir^^'    great  oumbcra  of  them  to  return  into  the  bofom  of  the  church.     Notwith- 

r^    /   ^  _  fiaoding 

jl^Ali  ^tl^-B    ^  <,  ^jftrtUnotnd  (fays  enautbtr)  of  'nnf>utation  efhtttij  1  a  charge 

£1  tiy^ij/if^^^y*  *'''""''  ond  generally  returned:    To  men  of  charity  end  fenft  tbt 

Vt/^H.    ^  \        "^  very  found  hfial*  aed  foolijh  j  and  ixfcarce  any  other  than  the  language 

Ar    - .  Jl  i>  ^^*  of  tr  •/>  and  bigotry  ;  of  knavery  end  folly ." 
Vng  U/n*  "^   jo^^ .  R.,a,a,i„  9Q  Mi.Pufidwt  Clap'i  Hiftorj  icd  Vindicaticn,  &6.  p.41 . 


(     41     ) 

{houtd  all  be  hereticks^  or  there  could  be  no  yk  f«  ^^^^  ^ 
/6^r^/y  among  us.     If  my  neighbour  is  to  be  voiic^l'^- 
dcnominatcd  an  hireticky    purely  becaufe  he  ^^,^J(it^iJJi* 
differs  from  me  ki  his  opinions  about  religU  />^  ^^^/^    . 
ous  matters  j  then  am  I  alfo  to  be   denomi-        r^ui^ 
nated  an  heretick,  becaufe  I  differ  from  him  ^^  v^v 
in  my  opinions  aboUt  religious  matters  :  For  "^^^^^^i 
certainly  I  differ  from  my   neighbour  in  my  r(?^<^^^  ^' 
religious    tenets,    as  much  as  my  neighbour  i,J^  UiilW 
differs    from  me  in  his.  .i     ^i^^^utl 

ftanding  thU  pyomiflng  ippeara»ce,  there  prefcntljr  fuccoedsd  the  moft  drtad«    -  I^imc     fifli) 
ful  tumulti.     Sophfttnius  a  monk  of  Paleftine,     who   wai   preftnt  at  the -' '"^«^ 
council  at  Alex«ndri»  affcmbled  by  Cyror,  in  633,  had  fioleody  oppoftd  the     rf'^-i^l^ft    ^ta" 
deirte  of  tb*£  couDcH  con  firming  the  doftfine  of  tfffewi//.     Hi*  oppofition»    1"^*^** 
though  tteatvd  bf  the  council  with  contempt,  became  formidable  the  faUow-    y*    ^ifjuiiXJ 
iDg  year.     When  raiftd  to  the  patriarchal  fee  of  Jerufalcm,  he  fummancd  4    I -7    -  > 
council  in  which  the  Moaothelites   were  condemned  se  i>«r«r»VA/,  who    re-  ftffiil.    ^'\xju/ 
%ivcd  the  Eutychian  errori.    Scrgiui  the  patriaich  of  Conftar.ci&opie  Infurm-  ^ 

ed  Honoriuj,  and    determined   that    I^ondff  in   favour  of  MoBotheiitjfm,  /,i-^**    /Ji^O 
Hence  arofis  ihcle  obftltiace  contefte  which   rent  the  church  into  two  fcfif*  ♦nm^  *"^ 

and  the  ftate  into  two  fafliona.     To  put  an  end  to  thefe   fadion*  and  com-  J rtrw^^titillL^ 
motiona,  Heradiua  iffatd  out,in  639,  the  famous  «did  ccmpofed  by  Sargius,,  "A  CW»Cj  vl**^-^ 
called  tti«  ciJbtJtSt  or  expoJition  of  the  faith  j  in  which  all   cooJroverfiei  upott  ^p    lvf«jf  C/ 
the  queftion,  v/bithtr  tbtrt  wat  ont  or  two  operatuni  in  Cbrifi,   were  ftiift-  **/     V'    *"'j 
ly  pr'ohtbit»d.     A  number  of  the  eaftern  bifhopa  aflcn.ed  to  chit    edift.     in   ^*,-.  *    {4  •A/j  1 
the  wCil  the  cafe  wai  quite  different.     John,   the   4fh    Ramaw    Poniia"  of  *V TW    -^  *'p' 
that  nathe,  itTcmbltd  a  council  at  Rome  in  639,  in  *hich    the  tStbtfa  w«fc  ^  i^  /j       tfJt 
Itjedied^  and  the  M^nothelitea  c«n<iemBe<}.     N.»f  was  ihis  all  j    tot  in  the  -  H*  »f O   "il 
prog>ef»  of  this  couteft*  a  new  edia  named  the  type^  o(  formuUryt  was  pub-     •]/    I       ,•71 
l>ihcd  in  the  year  648,  by  the  empeior  Conti-ni,  by  the  advice  of    Paul  o!      fXllM^Ai^     ^ 
Cotftantioople  j  by  which    the  tSlbefii  was  fuppieffsd.     But  this  did  not        /   ^    *f^A 
give  content.     Martin,  billap  of  Rome,  in  a  coui.cil   afltir.bled  at  Rcmso    fXH*    Tj^^^^i, 
A.  D.  en.9,  contifting  of  105  bifljop*,  candtmntd  both  the  tBbefn  and   th«  M  f 

fy^ej  and  ihund<rc<i  out  ;Ue  molt  dftadful  anaihcmai    gajnft  the  Monoihc-     i/p  -    /|^    «••.»-■'• 
Jttes  as'l  their  patrons,  who  were  folemnly  configned   to  the  devil    »nd    hia     f'  "^         .« 
angsis  !  The  empcrut  Conftans  highly  inceofcd  at  thcfc  haughty  piccee«uog«    i^Lj^  iXtXth^ 
uf  Martin,  who  treated  the  idiptffial  Uws  with  fuch  contirapt,  tidered  him    *"'       "*  ^^ 

r*  bns  fei/.cd  and  carried  into  the  ifland  of  I^jxoj,  where  he  was  k<pC  prifuntf   ^^fCfX   ^C"^ 
a  w'h.ile  year.      Apd,  for  ftveral  years,  this  unhappy   ccntiOTeffy    fetmei  tu  / 

be  extrK^.uifhed  j  but  it  was  a  Ju'k^n*  flj;m?,  wh'ch  fp.-ead  fecretljr,  and  gavt  fy^%  ^  f\  ^ijjH 
\ii5  mj:s  vofidciate   re^foo  to  d.tad  new  combuftion«,  both  in    cbuica   ana  ^|' 4' 
iRaiC.     To  p;svent  th«fe  Conftantine   Pugonatus,  the  fon  cf  Conft.!n»,  pui-  j     .wwijli 

fuant  to  theadvicsef  A^aiho   the  Roman  Pcntiff,   fummaoed  the  6fh    gt«     |^    fH*.'*"!^^ 
perai  uf  dvun»«rTLra!  touocilj  A.  D.  680,  in  which  be  pcfmitted  the  Moas* 
Uicitt*.  af»d  pope  JivM-'iaj  hiaiftSf  :c  £5  f^U.'i^iy  csr-^ecor.td  m  the  t?e- 
F 


(      42      ) 

ti^  ntr^     /Agaiii,    Men    of  different  religions  cannot 

li^tik  iiiiuj^^  bereticks  to  one  another.     A  'Turk  is  not 

iUti}i(rV    ^"  heretick   to   a  Jew  j   nor  a    ye'ii;   to    a 

litiitt*  -  Cbrijlian  \  nor  a  Roman  calbolick  to  a   Pr^- 

•r/^tf^  i/it;^i't'/?<:*'^//,  &c.  for   this   plain    reaion,  that  the 

J^^      j^j^rule  of  their  faith  is  not  the  fame.     The  al^ 

.     V    r    coran,  the  law  of  iWl?/^i  with  various  traditi- 

^  ^'^  ^*^     ens,  the    Scriptures  of  the    Old   and   New 

itti^^   ^    Tcftamet^t,  aQdr.uaiberlefs  almoft  traditions 

[IlfiM^  «|    of  the  Old  and  New  Teftament,  only  are  the 

\\h,vt^  ^^  ' '•"" — "^^ ', — "* 

I       •'  ^      f'nce  ct  the  Rij!57an  leg»t!5,  who  reprtfcnted  Agitho  in  that  afTfrnblj,  «nd 

^f  iA-l.     ^»r*''      confirmed 'he  fintenct  pronounced  by  the    council  by  ths   fanftion  of  penal 

laws,  enaft?d  a;',au>fi  fuch  an  pretended    to    oppofe   it.     Thi    Mcnothelites 

(^  how'Vfr  Con  inufd  in  ihs  church  down  to  the  lath  century*     As   the  two 

I  at}  coor.clls  had  dccrefd  nothing  concerning  eccleriaftick  difcipllne,ncr  Ttligioi^s 

<^^^  '^  jrv>-      ceremonies  j  to  ripply  thi»  defeft,  a  new  aflsmbly  of   biftiops  wa»  held  pur- 

{otr.t  lo  th«  order  of  ^uftiaian  II7  in  a  fpacious  hail  of  the  iaiperial   palace^, 

-*  ■     .jt ,  CiWciTrulhs,].  t.  (uf>ula,  from  thf,    fnrm  of  the  building.     This  council 

met,  A.D.   691,    and    was  called  S^uintfextumy  being  conTideied  by    the 

Gfcekj  as  a  fupplcmtnt  to  the  5'hand  6ih  geneial  or  cScumenical  councils. 

fi  j^^Thuswc  havt  looked    through  the  biftory  of  the  4'h,  5>h,  6ih,  acd  7th 

IW/**   O..  '^c«ntari«?,  ard  the  fivcn  cecunfisnical  councils  }  all  of  which,  except  the  UP, 

f,  |,£^     «#i         ^^sr«  C'^nvfnsd  ro  judge  of  articles  of  faith,  nriake  creeds,  form  confefTzonals, 

'*      ^i  determine  the  fsrfe  of  fcriptu:e,  require  fobfcriptioos,  and  terminate  rel)gious 

Tlt^S.ft-''  ^       controvcrfijs.     The  confequences  of  all  thefe  general  cduacili,  ini  of  ^^^rj 

,  "^     .       olsercoimc'i  which  met  for  the  fame  purpofcB,    for    400   vean,    w»re  con- 

ii4  C  tinT  fiantly  and  invariably  che  fam«,  viz.  the  mulciplicatinn  of  erro'S,    the   intro- 

-        ;j^>.     i         duftion  of  (umult»,  iiiifee,  d'tviiions,  wrath,  cmuiationi,  fchifms,  convulla<;n?jf 

i  ftStl-^*  Att^lfraions,  and  a  long  and  namelcfs  train  of  the  nrjoft  deftruftive  evils  rnd  ca- 

<"%       fa.Tiities  to  the  (.kriftian  church.     Not  a  fingte  hstetick  was  ever  reclaimed, 

Nu€44C   UlC*       not    an  error  fupprtfTsd,  nor  one  good  confcqucacc  ever  p;aifuccd,by  any  one, 

f     ^      ^  i&^         °'^^  *"  ■^*^*  <ccicfiaftick  councils  during  400  ;.*jr8.  And  5fwe  fhould  trace 

*^  .   *  Ti'Sfrv;    down  th£  hi(tory  of  the  church  to  the  preftnt  century,  we  ilu'.l  find  the  fame 

A,  f  confcqu:nci3  a,'*;»y»  and  invariably  following  al!  ect'ellaftick  councils,  which 

^  ^^iii  '^^        have  crer  been  holdin,  to  judge  r)f  artidss   of    faith,  make  creeds,  or  com- 

j    *  I    put  religious  tenits  with  crejds  already  made,  Impofc  fubfcrip'ions,  condrmn 

^i.*t*l'^   «r\orff,  excommun'cate  or  reclaim  he.cticks,  &c.     And,  as  human   nature 

..CIl   £i,K    f  jt»«   -^  '^'  ^'"i*  in^M  ages,  we  have  the  greateft  rcifon  to  expcQ  the  fame  con* 

^        *    *     •     f:.q.,'^rjcf3  v?iil  i'jllovr  all  councils  that  fhail   ever,  through  divine   lufFerfoee, 

4;  ,f.^,*Jti.     be  cr^OTened  tor  thefe  purpofs8,fo  lor;^  as  titne  (hall  endure.     For  it    ii  con- 

*    '  ^  trary.  ^0  reafon,  to  the  will  of  Heaven,  to  all  che  principUa  of  humi'i  liberty 

^    tkl~     *"<*  t^*t 'j^bt  which  the  Deity  himfelf  hith   granted    to  «II  m«nkind,   ts 

JVUA    5.1    -     fearch,  examine  and  judge  for  themfeivej  in  ail    mactfra  of  religion,   that  in 

(^^^     ^         ecclefiatlick  counc'l  fhiulJ  ever  meet  for  fuch  purpofes  at  4b«ve,     Indeed  it 
jj  furprifiijaad  g'iatiyaftoniih'n^i  th»C  any  ecclciiaftick  rouaci!    (hgyid  kt 


(     43     ) 

♦  ■ 

various  and  differing  rules  of  faith,  of  the 
TurksyJcws^Roman  catholicks  and  Froteflants, 
Thefe  things  being  premired,^^r^/>',among 
thofe  Chri(lia}2$  who  acknowledge  the  word 
of  God  to  be  their  only  rule  of  faith,  Ls,  a  re- 
paration made  in  a  church  on  accowit  ofxtt^jl^^Vj 
things  not  exprejjly  contained  in  the  word  oi^iJih^*^^^ 

God.     And  this  leparation  may  be  made  ei-  t^, U  c/w^ 

ther  by  the  major  part  of  a  church  ^or  by  an^p^]^  uou^ 
individual*  -  ai/afUolhrrC- 
•'    •  ' ' —  ■    ■  ^  ^    / '     it 

guilty  of  fuch  bold  and  during  prcfumption  as  to  me«t  for  the  pdr?ofe»  ^^  (T-f  Pi  K^'^C*''^ 
judging  upon  irticles  of  faith)  inakinj  creede,  Impofing   fubfcripticnt,   coa-     (  /lo      / 

demning  whom  they  (hall  be  pleafcd  Co  call  erron-'ous,   tuitbdraivlng  evm-  Ct^\i €fi^^^^^^ 
f/tutthtiy  &c.  «ft«r  mor«  than  1400  yean  fad  and  awful  taperience  of  tht  ooi-  /  ;»7»/^ /V|- 

0U8,  abominable,  defttuftive  and  Gcd-pfovokJng  conftquences  of  fucb  prac- ^/^^^  flSLvif/^ 
ticcs  !  It  is  impoflfibie  God  feould  e?er  manifeft  hia  difpleafare  agaioft  any  J  -^4^#a  rtjfry- 
thing,  if  he  hath  not  ccrjftantly  done  it  againft  futfc  conduft.  *  ^    tV*^^    '**^  4 


^  Though  lam  pcrffftly  fatisfisd  of  the  tiruth  and  juftncfe  of  thefe  o^^^^^'^-Yr/g.nytl    C|| 
tions,  botii  88  concerning  the   rights  of  eccUfijftick  councils  In  matters  of*     «  pV\        f> 

faitb,  and  the  ccnfaqucnccs  0/  their  prefiiming  to  judge  in  thefe  macttrs,  jtt  Litt-if^    CttO^t^^C- 
I  am  willing  itftiouid  b«  icnowij  fha^  I  am    not  alone   in  my  judgmcDt  cf 
thefe  things.     The  fentiments  of  an  ancient  father  Greg.  Nasian.  a»  I^  find  il^   KtpffHH^  "^ 
him  quoted  by  the  Dilfcniing    Gentltman,  p.  141,  14a,  are,  Sic  ftnhoy  Ji  •'^^  ^ 

verum  fcribendum  «ftt  &/;,     My  opinion  is  this.if  I  may  be  allowad  to  fpcak  l^FtitiL^  --li- 
the truth  J  that  all  liVbtntions  of  bifliopj  are  to  be   avoided  ;    For   I    never  ^     ^^^jT    | 
fawany  goodcome  ofanyjO'COi/j  nor  that  it  didjiot  much   more  mifchlef,   ;»||f,(ia.ld    'tCAt? 
than  it  hindered.     For  truth,  in  fuch  alTembiiea,  is  generally  borne  down  by  . 

a  fpitit  of  ftrife  and  vain  glory.     Th*    DiiFfnting  Gentlen^en    himfelfob-   /i|jr*»j.lij^    ^jc 
ferves,  p.  25S,  259.     "  Ecc;efiaaicalj(y»o^f,  from   the  facot-u*    eo-jntil  of  ^  f 

^rVtf,  doVn  to  the  non-famous   cvnvocathn  of  L n,  aoiu>  1717,  ^^'^O^ -*  i^-/»«/ /,4| 

experience  hath  (hewn  to  have  been  little  elfe  than  the  pffts  and  troubicrs  of    '^  ft(?f  *«**  «-*.^ 

mankind  j  minta  where  pernicious  errors  hava  received  the  (tamp  of  authoii.    «r-        j         lA/Mi 

ty,  and  been  ffnt  out  to  cerriipe  the  thurch,  and  to  fet  the  world  in  fiamss  5^*5  '"H 

an4  that,forthe  moft  part,thcy  have  befnconysntion8ofinter«ftcd,ambitiouf,    f  mtamift     t\  )L 

fafiioijs    and  angry  men,  who  under  a  fair  pretence  of  asea/ /or   the    Lofd  of         .v  «  \ 

btjist  have  been  driving  furioufly  and  foully  on  inpurfuit  of  worldly  vitwaj      jifsXt^fh  f£tl<li^ 

and  with  an  efFedation  of  btiog  thought  conttnditig  earntftly  for  the  foil b^  ^       ^f 

have  been  only  contending,  like  th?  difciples,  who  (hould  be  grtattji  atmrg    1^1*^  fi^  '^^CKjl 

tbemftlvti.^*    And,  not  to  fwell  this  note  to  too  great  a  length,  whoever  will 

beat  the  pains  of  reading  the  following  authois, will  certainly  And  them  fpeak-    i/fu    ^\  tM/f  fljut 

ing  tht  famt   fentimcnts,  viz.  Dr.  Lori^'T,  Dr.  M^Jheim,  Dj.    Hare,  Dr.      |^ 

Fcflerf     Dr.  Taylor,    Dr.  IVbUhy,    Dr.  Chandi'trt    Dr.    JTright,  P.tfiiltaS  "  I'h^'i  <  ^ yf^  ' 

DtckinUrii  1)t,  Chauncty*  Dr.  Ftuibutcti,  Mr.  Lck^,  Mr»    Harf*  w'-  ^     #- 


(     44-     ) 

^'rti  TlT^     ^*  ^^  ^'^^  '^^^""^  P^^^  ^'^  "^  cherch.    When 
J  j^  ^^^the  majority  of  a  chuch  withdraw  commu- 

/^^~  '^'^^  ^''^^  ^^^  minority,or  from  an  individual ; 
u^  Sail  becaufe the  minority,or  individual,will  not  f ub. 
ri^Lion  U  fcribe  to  certain  opinions  and  articles  of  taith, 
rliUi^  c^  not  expreffly  contained  in  the  word  of  God. 
!M,'i  t^7*fijfVi/ll,  2.  When  the  minority,  or  any  individual, 
ftct»o  H<iix  will  leave  the  communion  of  a  church,  and 
^tii  1,UmjlM?^^^^^  themfelvea  from  her,  becaufe  fhe 
u»4v«k^iefj^^"  "^^  fubfcribe,  as  articles  of  her  fiaith, 
t  f^^thck.  ^^^^*^  tenets  and  doftrines,  not  cxprellly 
i2/A^  w^i/^ontained  ia  the  rule  of  faith  they  have  a- 
rr^Mu^i^j^opted,  the  Holy  Scriptures'. 
^^^^  £^  ^^^^yThefe  two  are  berelicks.  And  thus  a 
icuiM  ^  njajor,  a  minor  part,  or  an  individual  may  be 
^mjttul  ^^hereticks.  They  may  make  a  feparation  in 
ji^.^f  a  chriftian  fociety,of  the  fame  religion.adopt- 

f  t4ii<  "Jvci:  ^"S  ^"^  *^^^  ^^'^  ^'  i^\\^y  by  requiring  fub- 
I  i  i  fcription  to  certain  tenets,  points  of  doftrinc, 
If^  /^**^r  articles  of  faith,  not  exprefled  in  the  adopt- 
^/^,^^*^ed  rule. 

ikliMd^  9\^^  ^Xi^  this  is  both  the  grammatical  meaning 
'hrrrM  ""^  of  the  word  here/y,  and  St.  PauFs  meaning 
^urc^i^  uA  of  the  word  heretick  in  his  letter  to  Titus^  iii. 
n>[Xi^  t^V<P(  JO.  Haireefis  ^nA  haireetikos  hoih  comi^  horn 
^^  l^  fyf,thtvtxhbaireoo,C2i^\Oyt\\go\  which  fignifi«s/f? 
►T  tiJi%j6'>LU^^^^f^^^^  ^^^^'  fl(?r^/y  therefore  grammatically 
/"ft  ^fignifies  choice, eleSliofiyle^  ;  and  a  heretick  is  a 
ti  ^^%^^^^eBary,ox  onewhobath  made  a  choice  or  cle6lion.^ 


p^      /^      p  g^  ^     •  Though  r  am  fo  happy  ae  to  agr*e  with  th«  le«rned  eritick,  M^.  Porle, 
\>t\V%A*'  ^^  Mi;  my  critiei/m  opon  thtf«  words  *#re/V  tnd  btrHia,  jret  i  hare  tht  mVifar- 


(    45    ) 

St.  Paul  hyi  of  the.  bere/ick,  "  ct  is  fuh-  -^J*  ,^ 
verted,  and  Unndh,  being  condemned  of  him-  '^'*^*'  **  *"^ 
(elf."     And    what    he    here  fays  of  him  is  f «*^  ^i/l// 


perfe(Jlly  confident  with  what  hath  been  faid  i^^^Y^Z  % 
above  concerning  an  heretick.     The  Bible  is  ^^^1^^  \l 
the  only    rule    of  faith  a    Chriftian  church '^«^'*^ '"^"^fl 
hath  adopted  ;  an  individual  in  that  church,  '^  fr^^*i, 
whether    preacher  or  hearer,   it  matters  not,  f^^^^"fl^?^ 
h'uth  formed   certain    opinions,  not  exprejly  '^^^^  ^} 
contained    in    the   Bible,  and    infiftsuponit  ^^ '^**^^-i 
thas  bis  brethren  (hall  iublcribe  them.    In  fo  \Vl~H^  ^^ 
doing  he  fubverts  the    foundation  on  which  yritfatnr<>  ' 
the  church  was  built,  he  greatly  finneth  audj'tt^/ttO^^^ 
is  condemned  of  himfelf  ;  for  he  fubfcribeJ^^i-j^iVb  J^ 
the  Bible  as  the  (j/z/y    rule  of  Cbriftian   faith,  ^-^jr/i^  ^IW 
and  now  will  fubftitute  fomcthing  elfe,as  the  fp^itti  tc 
rule  of  his  faith,  his  own  dogmas  and  opini-  ?<5i  — 
ons.  / 

The  learned  and  judicious  critick,  Mr.?^ -^^  ^ 
Poole,  gives  the  fame  meaning  to  the  words  -^^^^  f^^ 
bere/y  and  heretick,  as  is  above  given.  Says  f/^^  '^^^^^ 
be>  **  Ell  ergo  hie  hereficus,  is  qui  per   opinio  ^^^  ^^  ^«^ 

tan«  to  dSfagrce  with  ■  Re*.  Member  of  the  late  confociitional  c«tj?ention       ^i  ii^^ii 
at  fFefi'Staffdri  j  who  not  only  condemned  mj  cxjwfiiion  of  Titus,  iii.  lo,  '^^^^  *^*^*L    -* 
butalfo  ray  criticlfm  upon  the  words  bertjy  and  beretici,  and  faid,  ri#  wer/  f^'  y^^  r^tilt 
hfrefywa^  dirtved  of  toe  Latin  verb  hxrtoj   and    tign'^td  to  fticfe  on,  or     *j^  .'♦•I 

flick  to  }  denoting  that  the  btretick  loai  onf  who  fert'macioujly  btld bis  opiniomtt  l^%j^  4^Ct^ 
end  toottld  not  let  them  1$  t  !  Tb)t  \*  the  man  who  fets  op  for  a  judge  nf  m^  ^L/^^ 
ifrefyt  and  prefome*  to  eenfure  and  condtmn,  and  excommunicate  othara  ^-H^  QfUtU^ 
far  their  reJigiouateneti!  Who  IB  not  even  fcholar  enoogh  to  know,  that  //^/f/^^  -^ 
the  word  berefy  is  of  Graek  and  not  of  L«tin  derivation  !  Thia  i«  the  man  ^  *  *Jk,mf  ^ 
who  often  daclared  in  pabHclc,th«t  HE  wai  Chrift'a  Attorney  .before  the  late  (^  Sl4/g  ^C^ 
ConfotiaHon,  and   not  Attorney  for  the  ccmplainanta  1  '  '    I    Aoald  rot  V     X/^^ 

have  -pubiifced  thia  mafterly  criticifm  of  thefe  modern  times,  if  ita  aartior  had  ^ClU.  CfTti[Jl^ 
»ibt  rep«ated!y  pronoaneed  it  iDPubiick,  in  »<he  facs  5f  Contcclaticn,  «n3  a  |  „  u  ^  /-f  _^,i 
!fr|t  aflfcioWy  <rf  fptQator*.  M»   J  «>  Ti  rtJ^j 

V'LjcL.  t-rt^.    t^-r^tni    11  t/.  Oinrt^t^r^  ^ . 


(     46     ) 

cnemi  de  ecclefia  partus Jacit ;  qui  in  iJ  difpu- 
tat  ut  ftbi  Jifcipulos  paret  unit  ate  contempt  a  J* 
Poll  Synopfis  in  locum. 

II.     Let  us  enquire   what  is   the  duty  of 

Chriftians    concerning    an    hcretick  ?    And 

when  an  hcretick  appears  in  the  church,    all 

Cbriftians,  v/ho  fabfcribe  the  Bible  as   their 

a^^^-  -X  onl"^  rule  of  faith,  are  bound  to  avoid  him,  to 

n  m  t*^     torn  away  from  him,   and  to  ref uie  and  fof- 

^t,#Ji^f4ii   bid  all  free  and  familiar  converfation  and   in- 

^rc(«^i-5  tercourfe  with  him.     They  may  and  ought 

t  tf^'   ta  treat  him  very  much  in  the  fame  manner 

Y^Jixrt^  ^^^y    would   treat   an  excommunicafe.     St. 

\  nn^^  IP^ul  does  not  fay  excommunicate,  but  rej^^d: 

i  m^^  him,  paraitcUi  pajs  by  bim,  negleSf  bim  5   for 

^      .'     this  good  reafon,  that  he  hath  excommuni- 

^*'^M  ^-    cated  himlelf,   by  fub verting  the  foundation 

4^  ^'**.  of  church  communion  and  fcllowfliip. 

I  (itM%y^  ,  ^nd  this  treatment  of  the  heretick  is  agre- 

j  m  t^ju  able  to  the  fentiment  of  the  learned  critick 

L  before  quoted.     Says  he,  "  TSlon  amplim  ad- 

mltte  ad  colloquiumy  fed  aver  fare  ;    in  externa 

ecclefice  congregatione  manere  nee  pater e  j  ex* 

€&mmunica  dum  refipifcatx    notam  illi   inure 

ut  bdmini  qui  cenfurce  ecclefice  fubjacety  &  jube 

omfies  familiar e  ejus  confortium  fugere!* 

*'  Non  dicity  excommunica  ;  nam  ipB  ultri 
€mmunionem  deferunt^  Poli  Synopfis  in* 
locjm. 

Now  we  have  a  fair  and  ready  reply  to 
the  qucftions  before    put.     1.  Mud  we  noe 


(    47    ) 

endeavour  to  exterminate  hcrefy  }  Rejcd,  re- 

fufe  it  ?    2.  Can  we   with  a  good  confcienct 

permit   men  to  profefs  or  preach  hercly  ?  la 

a  church  that  adopts  the  Bible  as  her  ow/y  rule 

of  faith,    if  a  man   either  profcfa   or  preach 

that  ilie  ought  to  adopt  forriething  elfe  j    for 

inftance,   feveral   notions   and  tenets  he  has 

formed,  in  addition  to  the  Bible,  as  her  rule 

of  faith  i  the  church  muft  admoniih  him  a 

firfl:   and  lecond  time;,  if  he  ftill  perfift  in 

profefling  or  preaching  his  herefy,  the  church 

muft  refufe,  reject  and  avoid  him.     3.  How  A  f(cl  h«**^ 

(hall  we  prevent  the  growth  and  prevalence  Hju  rmuii^^ 

of  herefy,  any  other  wife  than  by  bringing  o^  fii/Zcfip^**^ 

pinions,   termed    heretical^    to  fome   teft  o«?\,  j{;^^^ii^ 

ikndard  of  orthodoxy  ?   St.  P^«/ tells  us,  an  ^^^^'  ^^% 

beretick IS  **  condemned  of  himfelf\'  If  fo,  cer-  ^r^  ^^rtt  w« 

tainly  there  can  be  no  necefTuy  for  bringing  '^    .  ^ 

his  opinions  to  any  tell  or  ftandard  of  ortho-  '^^^'^}^  *^ 

_ , ^.. ^ . '  (iK  ^tKthi^ 

*  Herefy  isti  not  confift  In  op'nivio  or  fcntitnen*  ;  It  ia   not  an  error  ttf  . 

b:gdh\iicii\itxonlL     -ffwri/rr  oa  7 jV.  iii,  lo,   faj»,  «»  Learn   hence,  Fir^,     fj^'"  ^  ^-''''H^ 

Who  is  ^n  btretick  in  the  Apcftle's  fenfe,  even  he  who  la  perverted  from  the     »  t  i 

true  faith,  and  holds  opinion*  which  fubfcrt  the  foundation  of  ii  ;  and  on*    l/fiCCflxTCKi 

%vho  h  condemned  in  bis  own  cjnfcicnce,  andiins  againft  his  own   ctm/i5s-     ^  i4tM4— 

cnf  :   Fortht  Apoftle  here  bids  TrViai,  not  to   inform  him  of  bis  trrors,   but    "^ '**0f 
£dmor.i/h  him  of  hii/gult,  which  ihewa,  that  the  e*-mt  hy  not  in  hit  bead^ 
ia   bit   under fandiftiTt     but   In    hit    lu'tll  and  aifeii'tart  :  Fot  ns  man  wb0 
sB%  according  to  his  jutdgmtnt  and  csnfchncey  kc<tv  erroneoui  foeverj  is  J*lf-  —.^^ 

cor.demned  in  (hat  adign."     Henry  on  the  pkce   fays,  «*  Knowing    that   k4  ^  ^        i 

that  ii  fucb  is  fubvertedi  »• '•  turned   off/iom  the    foundation,  and  finneth    yuiA^^    ^^ 
gricTOuUt  being  felf-condemned.  Thofe  that  will  not  be  reclaimed  by  admo-  ^  il -v*  if^V 

n:tii>nj,  bat  are  obftinate    in  (heir  fins  and  tr\oi%^-ixt  juhvtrttd iT\^  jtlfcon-  d-^  '    **^  *^ *" 
iemnsd  \  the*  infliS  tha:  putiifnmcnt  upon  thimfelvea,  thsi  the  goveroori  of /«^  t^iL-rV     C^ 
the  chujch /hould  inflect  upon  them  ;    they   throw    themfclvcs  out    of  lbs   ^  ^ 

church,  and  throw  off  its  communion,  and  fo  are  felf-cond*mntd.'*  4^(  ^7  j  It*^  ^^^ 

It  is  furprifing  any  man  fhould  imagine  berefy  to  be  an  eirvr  of  judgments  *  ' -        .4  -f  '/t 

«fh«n  St.  Vaul  Uj&  »<  he  is  fsJf-ssndrmncd  j"  which  could  njc  p:  fiibly  b«     \^  UrK^  A,^ 

^fau.  atilyuxf^A  U    Xac^in   CL  aX^  u^^  ^yi^i^ 


(     48     ) 

il  mv  oiM  ^  In  a  chriftian  church  which  fubfcribes  the 
o^rricvn  >a^/B*'^^^  ^2  her  tn!y  rule  of  faith,  no  man  Can 
riMt^  |,}u> '  poffibly  be  an  heretick  while  he  infills  upon 
li^i^cxb  ( }ii_i  nothing  clfe  as  the  rule  of  faith,  or  neceflary 
Ud^  (ht  Ja^  to  church-communion,  or  eff^tial  to  falvati- 
at't'J'  <^  tuion  :  But  whenever  any  man,  in  fuch  a  church, 
l^^^cottdoes  infill  upon  fubfcription  to  any  thing  elfe 
t.\  i)C'nU^^  but  the  Bible,  as  the  rule  of  faith,  or  necef- 
c>  r^^u'^"^  *^  ^2ry  to  church-communion,  or  efiential  to 
c^riifj  vuf^  J-^  falvatioa,  he  is  an  heretick,  and  muft  be  treat- 
^  ^UnfitU^i^i  as  fuch. 

t  iij^ri^  7Ui  But  fome  finc€re,confcientious  people  may 
v^^  h<^  t^ilill  alk.  Is  there  not  fuch  a  thing  as  falfc 
itt*  3i4l<^i)f'  doSrine,  fhort  of  hereby,  which  is  not  to  be 
f^ti  U  ^.  endured  io  our  churches  ?  I  am  fenfible  a 
'hni.  vrt^^'^teply  to  this  queffcion  will  bring  the  great 
fen/.  '%^^  ^nd  important  btifinefs  of  eccleliaHick  councils^ 
%\\  i  i^"^  i^^ conventions,  and  fynods,  under  confideration  : 
H  n-v  w{~  B^j  J  2j^  ^jjg  rather  willing  to  attempt  a  re- 
f.^^s  ply  on  that  account. 

fii.  -^  Aj^ J  [^  order  to  a  reply,  let  fcveral  things 

r  be  premifed, 
riUt*-y-  t*-^  ^v-i.  A  preacher  of  religion  is  the  fole  judge, 
u%  h^^^^^foT  himfelf,  with  regard  to  the  truth  or  fall- 
^'"^V  *  v^  Ttipod  of  the  doctrines  he  delivers.  If  it  were 
txi>^  i'^P^  .  other  wife,  and  a  man  were  obliged  to  preach 
^  ^  S  what  other  men  judged  to  be  truth,  he  muft 
jsjt<.^  r^^^"  ^^  obliged  to  do  the  very  thing  for 
xCh  *-*^     %    which  our  Saviour   condemned  the  Scribes 

jt64<^^^ 

i  ^       the  cafe  •()  thii  fuppofidoiw    Hsnce  ler  a  mill'*  fmcimenu    be   what  they 


(    49    ) 

and  Pbari/eesy  i.  e.  to  teach  for  do<5lrines  the 
commandments  of  men.  Nor  could  he  pofli- 
bly  comply  with  St.  Paul's  diredlion  to  the 
Chriftian  preacher,  "  *Iake  heed  unto  thy  doC'* 
trine'*  Unlefs  it  be  faid,  that  the  Chriftiaa 
preacher  is  to  take  heed  that  his  dodlrine  a* 
gree  with  human  creeds  atid  articles  of  faith  ! 

2.  The  Bible  contains  expreffly  tvtvy  thing  h  irc^^ 
Heceflary  to   Chriftian   communion   in    this  6i^^  ^^^r'^^ 
world,  and  eternal  felicity    and   happinefs  in  ttiUjuvi  de^ 
the  world  to  come,  2  Tim.  iii.  16,  17.     All  l\xt^  (hi\k^ 
fcriptuic  is  given  by  infpiration  of  God,  and  y^^^  tn 
is  profitable  for  dodlrine,  for  reproof,  for  cor-  ix^J!  c^\^  tfc 
redion,   for   inftrudion   in    righteoufnefs  :   fQ>{lf^^^i^ 
That  the   man  of  God   may    be  throughly  i    .         ^ 
furnilhed  unto  all  good  Works^  *  ^^^J^r 

3.  Each  brother  in  the  church,  and  every  ^^^^^^i^**^ 
hearer  of  a  preached  gofpcl,  are   fole  judges  wofiS^  -iiiuA 
for  themlelves,  with  regard  to  the  truth  or^^^tiu-  tLrts^ 
ialfhood  of  what  they  hear  ;  its  agreement  ^Itci^  jitiQir 
or  difagreemcnt  with  the  unerring   ftandard  t/ff  fn^  citw. 
the  word  of  God.    "  To  the  law  and  to  the  \x^jiQt  jl^«. 
tellimony  :  If  they  [peak  not  according  to  this  .  ctiTitilit^ 
word,  it  is  becaufe  there  is  no  light  in  them'*  J^  ^^  ^^ 
Ifa.  viii.  20,  was  the  direftion  gben    to   the  ^^^^y^ 
JewiJJj   church   with    regard  to    what  ihey  ^  r^ipJkij 
heard.     "  Beloved,   believe  not  every  Ip^^^^^^^I^x    k^ 
but  try  the  Iptrits  whether  they  are  of  God  :  ^7^,    ^     . 
Becaufe  many  falje  prophets  are  gone  out   into  \^^^^^      . 
the  world;'    i  John  iv.  i,  is    the  dircdion  m  c»^^^^ 


(    so    ) 

given  to  the  Cbrillian  church  with  regard  to 

what  they  hear. 

•f  Ce<ij(fcv  is    :<  4'  No  man,or  body  of  men,no  ecclefiaftick 

^    .  ^Trt/  .,, council,  convention j  or  fynod,  of   whatever 

i  .      'name,   have  any  right    to  judge   for   any 

ttnth  ^v^  Chriftian  on^  earth,  but  themfelves,  whfther 

:twc{  ^l     preacher  or  hearer,  what  he  fhall  preach  or 

iL^iol  tutx  what    he  fhall   hear  ;   whether     what   he 

rijsert  ^^y*-  preaches,  or  hears,  be  true  or  falfe,  agreeable 

rt.  ra^wTixii   or  repugnant  to  the  Bible.* 

1^^  itt^tiuV     In  proof  of  which  I  have  already  obferv- 

^{  U  6<^  tied,  that  no  ecclefiaftick  council  of  any  deno- 

fjkcyr^  c\   niination,  that  hath  ever  been  in  the  Chriftian 

^^    church,  hath  ever  done  any  good,  hath  ever 

^^  *^       t   promoted  truth,  or  fuppreffed  error  ;  but  al- 

^^f^^'^^^^  ways  the  contrary;  when  ever  they  have  un- 

V^caIm^  dertaken  to  judge  of  doftrines  for  others,  or 

liUL    irtLTTt^  — ; ; 7—-; 

.  *  The   author  of  the   hiftory  of  religion^  introdlicci   Dr.  Tofitr^  f>yinga 

\j\  \f\^^^       ^*  Rtliglon  therefdre  U  only  fo  far  praift-worthy  as  it  is  the  matter    of  our 

J^_^    choice  j  and  tince  religion  is  the  means  of  procuring  us  acceptance  vrlthGod, 

it  ntcefTariiy  foUowt,  that  every  man  hat  an  undoubted  right  to  judge  foe 

bimfeJf." 

Theauthorhimfctf  fay»>  p.  969  «  Every  man  mufi  have  aright  to  judge 

of  the  true  mcaningi  and  the  obligation  of  thofe  laws  that  come  under   hit 

aottce  \  and  where  the  laws  of  an  inferiour  cla{h   with  thofe  of  a  fupcrsoury 

reafon  and  confcioufnefs  will  point  out  the  proper  deference  to  the  laws   of 

■  fupcriour.    This  alone  juftifies  the  reparation  from  an;  cfiablilhmenti  and 

ft  deftrojs  the  principle  of  force." 

ii eaiuXiiiirL^  Tbio  author  alfo  cites  bifliop   Hoadley,   p.  96,  97.  «*  ReHgious  truths, 

\     -MaysbiAop  Hoidley,   ia  what   concerns  every  one.     keligioo  there  can  be 

,  ,  Y^i/'5  \%   """^  without  enquiry  5  for  what  Is  contrary   to  the   firft  notions  of  Ood, 

tl  »  *^H^  '  ^x"        eftabUAed  upon  the  fcvidenoee  of  reafonj  cannot  be  admitted  by  any  one  who 

'      1-    ti^/r>^        believes  a  Gcd  upon  this  evidence,  becaufe   it  deftroya  all  tliofe  principles  of 

i.\X    f  ^^V-  reafon  itfelf.     What  is  contrary  to  the  plain  deCgn  or  declaration  of  the  gof- 

t'\    y(.fci  I'J'U^.P*'*  "nno^  •>«  f*cei*ed  by  any  one    who  believes  the   gofpcl,  becaufe  it  dc- 
|{./v?  ^  firoya  the  authority  of  the  gofpel  in  which  he  believes.     And  what  is  con- 

it^il  ^^^^^ '"""'y  to  the  fundamental  principles  of  the  reformation,  without  which  it 
\^Kvy^ pTv-JflK  could  never  have  httn  at  firft,  and  now  cannot  confiSently  be  defended,  will 
\^  I^hBC/'J^  not,  cannot  be  recti ved  by  anjktrui  proteftant,  becaufe  it  deftroys  his  very 
54^  ^  '     litlt  CO  chat  •ime,  aad  ii  tht  rcry  thing  which,  aia  protcfiafit,  he  receives/^ 


<    5«    )  . 

b  make  creeds  and  formulas  for  the  churches*  >c  ^^^^^   j 

The  truth  of  this  propofition  is  alfo  a  na-  itiiivv^  ^*'* 
tural  and  neceflary  interence  from  the  three  (,)u^yi  iHvo'p^ 
propofitions  juft  premifed,  i,  iacoo^   ^ 

The  New  Teftamcnt  every  where  fup-  ^^;  ^^  ^^^ 
pofes  all  men,  both  preachers  and  hearers,  ^  (^a^a 
Jo/e]udgcSy  for  themfelvesj  with  regard  to^*/^  ^ 
rhe  truth  and  falQiood  of  dodrines  of  religi-  ^^^^^.^^  ^ 
on,  and  their  agreement  and  repugnancy  to^cF^*^^^^^ 
the  unerring  ftandard.  r/  fm^^i^^^ 

Now,  to  anfwer  the  queftion  put.  Who-  f^^i^.  ^^IpN 
ihcr  there  is  not  fuch  a  thing  as  falfhood,  or  *  fn^U^  l 
falfe  dodlrinc.  Abort  of  berefy^  which  is  not  to  *-  ^^  ' 
be  endured  in  our  churches  ?  C^<^cer?it<  w^^ 

I    doubt    not    the  poffibility  of  a   man's  ^ 

preaching  falie  dodtrines  j  dodrines  not  con- 
tained either  explicitly  or  implicitly  in  the 
Bible  5  yea,  it  may  be  granted  poflible,  per- 
haps, that  a  man  may  preach  things  contrary 
to  what  is  thus  contained  in  the  Bible  ;  Not  y: 
contrary  to  what  is  exprejjly  contained  in  the  ^^  ri<»l  Ok^p 
the  Bible,but  contrary  to  what  may  be  there- j^^^^  . 

in  implied.  Now,  if  a  man  preach  nothing  i\  ^  j 
contrary  to  any  .citprefs  propofition  of  the  '>^  /^^nritj 
Bible,  though  he  may  often  deliver  things  ^***^  ^^'•' -^" 
repugnant  to  what  is  implied  therein  j  ytt^- ^i^iur^  if^tzU 
io  long  as  his  church,  the  people  of  his^t^f//  i^*^  '^ 
charge,  are  eafy  under  his  miniftry,  and  do  ^j^Cif,^ 
not  difcern  the  repugnancy  of  his  doftrines  Cfr^4(^t>^^  ^ 
to  the  Bible  ;  no  man,  or  body  of  men,  no  Ok,  tih 
ecclefiaftick  council,  of  whatever  name,  have  ^       "^^^ 


(    52    ) 

any  divine  right  to  difturb   this  worfliipping 
affembly  of  Chriftians,  by  any  of  their  no- 
tions, opinions   or   decrees  whatfoever  ;  for 
the  rcaions  above  given,  viz.  that  the  preach- 
er hath  a  Cole  right  of  judging,    for  himfelf^ 
with  regard  to  the  truth  or   falfliood  i^  his 
dodkrines,  and  their  agreement  'or  difagree- 
ment  with  the  unerring  ftandard  :  And  that 
his  hearers  have  alfo  a  Cote  right  of  judging, for 
themfelves, with  regard  to  thetruth  or  falfhood 
of  the  doftrines  they  hear,and  their  agreeriient 
-}L  SttjnH  Aor  difagreement  with  the  unerring  ftandard. 
'/  L^Uiitni      I  have  put  the  cafe  now  as  favourably    as 
L  "  ru-H'tUsV^^^^^^^  the  fide  of  thofe  who   hold    the 
Yiv^  "('  "J      popifh  tenet  above  with  referenc:e  to    the  aii- 
^^  ^  /T  ^^°^^'y  ^f  ecclcfiaitick  councils.  '  For  it  hath 
'^      *^    /   been  generally  the  cafe,  that  a  man  charjied 
^' Oilii^^^^   v^ith  preaching  falfe   dodlrine,   and  things 
Jj^  lii'^h  difagreeing  with  the  implications  of  the  Bi- 
,  £^i^  ilt^ble  ;   hath  been  guilty  of  delivering  fome 
fj  things  contrary  to  long  prefcriptiony  and  bod^ 

^*5^  ,  O*  c^^^^^  ^^d  confeJi9nah\  made  by  men,  and 
^^Z'*'!"'  *?iinjuftly  and  injurioufly  impofed  on  man- 
l^t^jftiZii^  kind !  And  I  greatly  fear,  yea,  I  know,  if  au- 
thktu^  thentick  hiftory  does  not  lie,that  both  preach- 
A  ill  U  ^^^  ^"^  profcffors  of  religion  have  oftner  beea 
'      ^'  perfecuted,  profcribed,  imprifoned,  deprived 

uJ€UL^  ^«i»'    andflain,forpreachingandprofefliigdod:rine8 
h  e^m/cA-^*  *^^  opinions   contrary   to  facreJ  creeds  and 
^     ^  confejions  of  faitb^   md  the  e/ia6lifi>eJ  religi- 
ijfU  ^n^-   ^    ^^^  ^^^^  £^^  contradifting  any  thing  implied 

iJka/  iJhiAf    tautJUln    unUUie.  cujoMijl   tihmjl  ««U 


(     53     ) 

in  the  Bible  !  Witnefs  the  cruelties  and  hor-  sC  '{-  0^"^ 
rid  fufferings  ot  that  part  of  Chrift*s  church  L^^^  acrr^ 
which  fled  into  the  wilderncfs,  and   endea- 
voured  to    (helter    themfelves    in   the    low   iiiw^-^^^^ 
countries   and   vales    oi   Piedmont -"Oi  the^^^^   le 
Wickliffites  in  Englani-'^-iht   Prote/iants  i^    ^    i,.     ^ 
Germany'-^iht  Non-conformiHi  and  Puritans,  tt^vk  0^%- 
bur  pious  and  illuftrious  anceftors,  m  Greats  Ch^   UjT^ 
Britattty  and  numberlels   others,   in  all  parts 
bi  Europe:'    Were   thefe  worthies   always  ^*^  *^^^ 
perfecuted  and  tormented  to   death,  becaufc  ChmitiKiU^ 
they  departed  from  the  Bible-creed  in  their  a^fnfifuiit 
preaching  and  profeffions  !  Pride,    ambition,  ^L-v 

luft  of  power,inftigating  men  to  praftife  upon  ^*  ^  »  , 
that  exploded  popi/h  maxim,  were  the  formal  ^^  irXd 
caufe  of  the   fufferings  and' deaths  of  thefe   d^en-t 
faithful  witncffes  oljefus  ;  who,  long  fincc, 
wear  bright,glorious  and  unfading  crowns,  iri 
the  kingdom  oihis  father  and  their  father,  jn  ail  l\uLy 
'    When  the  cafe  is  really  fuch  in  any  chuich  \J^^  tlu-vv 
or  worfhipping  affembly  ot  Chriftians,   that  r^^^A 
they  univerfally,  or  very  generally,difapprove     V^  ^ 
of,  and  are  difgufted  with,  the  dodrines  and  ^'^^^^'^ 
tenets  of  their  pireacher,  as  judging  them  in-  ^^iM^mcuX^ 
confiftent  with^  realon,  and  repugnant  to  the  UfUknujJ^ 
word  of  God  j  I  know  not  of  any  power  on  U  iK^c.-^^ 
earth  that  has  a  right  to  oblige   that  church,  c^MM'ikf^iij 
6r  worfhipping   affembly    (after   they  have  tlujy  n;d' 
taken  all  realonable  pains  rightly  to   inform Q^^  ^^ 
their  own  judgments,  like  the  noble  Bereans  ^tptJYcJlA 
ti  old,by  fearching  the  fcrjpturcs)  ftill  to  live  -frlyy^  n^j^ 


(    54    ) 

^ under  his  adminiftrations.  But  yet  no  ec- 
'^  f  ^j^^Iefiaftick  council  hath  any  bufmefs  here  j  fo 
^  ,     lar  at  lead  as  the  matter    relates  to  opini- 

J^f^  .   ons  and  dodtrines  preached  and  heard  in  this 
^^i  church.-    If  an  ecclefiaftick  council  be  called 

>iii^4_5  -  Jn  by  the  church  and  people  in  this  fiiuation, 
iivm  4ifn^  purely  to  adviie  as  to   the   expediency  or  in- 
i^vvU^       expediency  of  difmiffing  the  paftor  ;  I    have 
\k4iftJk  M^tt^^'  ^^  much  to  objedt   againft  it  :  Though  I 
^a    LiA     [  ^^"^^^*  ^  know  not  that  even  this  meafure  is 
I      ^^  warrantable,  frorn  any   thing  that  is   either 
fc'^'^^w^lxpreffed  or  implied  in  the  New  Teftament. 
B  ul  *^*^r^    Put  the  cafe,  that  a  very  few  individuals  in 
*^ffn^  tht  a  church,  or  wor  (hipping  aflembly  of  Chrifti- 
feifrii^tt^c/ains,  are  diflatisficd  with  fome   particular  te- 
^hu    (^^     ^^^5  *^^  doctrines  of  the    preacher  j   whilft 
i\un  isjk*.^ however  the  paftor  and  nine  tenths    of  the 
^1,  *Ik  «i  church  and  people  arc  agreed  and  fatisfied  ae 
ify    M   tothele  tenets  and  doannes.  Neither  the  pal- 
■i        tor,  nor  m^iority  of  the  people,   pretend   to 
3     .    impofe  fublcription  to  thefe  obnoxious  tenets, 
,       ^  ^  as  they  are  called,  on  the   minority,   or  any 
iA"^  *      ^  individual.     Neither  of  thefe    tenets    is  con- 
trary to  exprefs  fcripture,  nor  esfprejfed  in  the 
s  \  fcripture,and  therefore  not  cflential  to  church - 

Y^'^/^^co^ttiunion  and  falvation  ;  nor  neceffary  to 
/.^j*^Qi/;>ibe  believed  by  any  Chriftian,  nor  denied. 
^  ^<^wUufJ^^^  every  thing  effential  to  church-commu- 
^#u  >M.uii  nion  and  falvation  is  exprejfed  in  the  Bible  j 
tfetH  ciibt^  *"^  every  thing  neceffary  to  be  denied  and 
^/^^  ^rejedted  by  a  Chriftian  man  is  contrary  to  f^- 


(  ss  ) 

prefs  fcripturc.    This   is  evident  upon  xhh 
lead  refleftion,  for  certainly  a  good  and  gra- 
cious God  defigns  the  prefent  peace  and  fu-  X  ^^^  ^^ 
lure  happinefs  of  mankind  :  He  would  not  ^^^^^^  "^ 
therefore  leave  things  fo  in  his  word,  the  on-  Ccm?rvLvntci 
ly  rule  of  the  Chriftian's  faith,  as  to  endan-  nQ  faZsO^ 
ger  the  prefent  peace,  much  lefs   the   future -^^*^  ^*^^^< 
happinefs  of  mankind  :  But  if  every  thing  ne--"'*^*^^^^>;^ 
ceflary  to   be    received  or  rejefted  by  the  '^^^  ^^^ 
Chriftian  man,  were  not  exprepd  in  the  Bi-  -tcAx^m  civU 
ble,or  plainly  and  indubitably  contrary  to  ex^  ijnj  fcixmjvyt 
prefs  icripture  ;  both  the  prefent  peace   and  ^e*^^^,^' 
future  happinefs  of  men  would  be  endanger- '^^  wvm 
cd  ;  for  fcarce  two  men  can  be    found    who^^^^^^^^^ 
agree  in  their  interpretations   of  implicit  or  J^  . 

doubtful  fcriptures,or  in  any  articles  or  points  4^^  ^^n-J 
of  doftrine   neither   cxpreffed  in   the  Bible^  ^cuu^aj  -v_ 
nor  indubitably  contrary  to  what  is  there  ex-  f^fCi^nji^vKt 
prcfTed  :  Therefore  we  may  depend  upon  it,  CCt^tli  rr*  r^t 
that  the  fpirit  of  God  hath  exprejfed,  and  ex-  "Tav^ivf  <r{ 
plained  exprejjly,  every  neccflary  article  of  the  ^^j^  ^^^^ 
Chriftian  creed.     Therefore  the  tenets  and.^^  ^ 
doiftrines  complained  of,  arc  not  ofthcef-^^  Xirm. 
fentials  of  religion.     However,  reprefentati-  '^^^'^^^ 
on  is  made  to  theAffcciation  of  thefe  obnoxi-  r^'^«t'f«^ 
ous  tenets  j  the  Aflbciation  take  pains  to  in-  ^  Ch  vi<k 
form  themfelvea  in  the  matter,  and  advifc  tc  /.^rw:  i^.2.y 
the  convention  of  the   Confociation   to  bear  I'kiA  Ciui^ 
zt\A Judge  on  the  prcmifes.     The  preacher  is  ^urn^  U  ^ 
defired  and  even  required  to   appear   before  l^(d.  ^^^  , 
this  venerable  body  of  clergymen  ai^fl  hies,  to  ax  We^Ktii 


(     56    ) 

anfwer  to  charges  exhibited  againft  him,  for 
preaching  and  holding  fgijch  dangerous  doc- 
trines !  -J,'!' 

Now,  Is  not  all  this  mighty  ftir  perfedlljr 
right  ?  What  will  the  poor  criminal  preach- 
er do  ?  And  what  will  this  auguil  affembly  of 
divines  and  philoiophers  do  ? 

I,  To  the  queftion.  Is  not  all  this  ftir  pcr- 

feftly   right  ?    I  reply,   This   convention  of 

Confociation   is,    in   my   humble    opinion, 

wrong,  miftaken,  unadviled,  anii-lcriptural, 

fi$-m  llhi4  y^  and  opprcfliye.* 

'XT^    tfUVWrfJ/  •  Tj,;,  con? «mion  i«  to    hear   tni  judge  upon  ■rticles  of  faith,  and  thty 

K  «      ft      Kavcj  according  to  the  fuppofition  above,  r«fu/r<</  the    accufed  to  appear  be- 

C  LfWf    'jVlitti  lott  thtaif  to  onjwtr  to  art'ulu  of  charge,  concerning  do&rtnet  and  rthgioui 

^         »f>'iaiont»    Hence  it  is  ap^*'*"^  this  venerable  body  imagine  they  have  fomt 

~71tt4     #*IC'      «othority  in  thcfe  mantrt.     And  in  troth  they  really  have  fome    authority, 

{, «    ^  or  they  have   abufed  two  plain  £ngii(h   ^otit,  judge    and   refuire  i  hoth 

tV  t  U^aJ  -J^^,   which  worda  immediate' j  convey  to  the  minda  or»ll,who  hear  or  fee    them, 

'       ■  '^^  .^  whether  they  befimple  or  learned,  the  idea  of  authority.     Bat  if  tbia  body 

AYlti.  liltM  t€    •iaim  authority,  they  muft  neceffarily  claim  InfaU'tb'tVity  ;  bccauff}   if  tfcey 

t\  i  .    »rc  not  endued  with  infallibility,  they  will  lead   tbofe  into  error,  moft  likely^ 

vHii'lVfv  VW^     on 'v\iom  {\\tj  \m-?oitiht\f  autborUativi  judgment.     «  Thia  claim  of  au- 

T,     j,L       M      thority," faya  the  Diflitntiog  Gentleman, «  is  an  inviHon  of  the  divine  pre* 

**",-   iAAM*'*  *^       ffogative,  and  in  the  language  of  the  Holy  Ghoft,  a  fitting  in  the  temple  of 

" .  /    1     1^  ..^       God,  (hewing  itfelf  that  it  ia  God.     It  is  a  claim  of  ionour  »%  due  to  a  com- 

It4i#     *rCS^       pj^y  of  poor, /> arV  and  fallihU  men,  which  belonga  only  to  the  omnifciei^ 

'  ^\  and  infallible  God,  and  to  Chrift  the  fole  lawgiver  and  king  in  the  church* 

iJi%HJk^x9    i^k  jf  11  the  very  root  of  Antichridianifm  ;  the  prop   upon  which  the  whole 

V  "^  I       ^ftem  of  popery  refts ;  it  came  from  the  chufch  of  Romtt  and  thither   it 

Uu.  l^Ciih     dlreaiy  leads/' p.  aja. 

■*^  ,The  celebrated  Mr.  Prkr  fiyi  of  fuch  boifted  authority,  ««  Oh  !  th« 

f  &Kitm ti  <         tragedies  this  ufurped  authority  has  a3ed  in  the  world  !  It  was  authority  that 

T      ^  put  the  Lord  of  life  to  deatlj,  iind  oppofed  the  propagation  of  his  gofpel.     Jt 

Li.  *1l4  ti^M^'    ^u  authority  \hzx.\itoxtg\ii  \n  futgatoryzn^  tranfubftantiatiofit'n\x.)\  *\\    the 

*^   i^  M*  vJPiji    other  abfurdi'ties  of  the  church  of  Rome,  and  made  them  f-c  ed  fr.  m  ridicule. 

-  a      ^Sa^'  -  V?   '*  "**  authority  that  hid  the  purity  of  the  gofpel  fo  long  from  oar  eyei,  antf 

jil^^^  <lelayed  the  riformation  for  ages  before  it   happened.     Authority  has  oftea 

I        >      »\        ^nftrratid^xtor ;  nurfed   ignorance,  ami  fupprejftd  truth.     Jiuthtrity  hat 

}%)]x.<^Kl^^*l  mad*  knaves:  Authtrity  has  made  fools;  But   mere  authority  has  feldo« 

.  V  propogated  virtue,  or  true  religion.     The    very  claim  of  this   authority  is  a 

ixj'^  ri    t^        wp'oach  to  C^r{/?fflif jry  ;  and  an  iofult  upon  common    fenfe."— — .«*  The 

author  and  ii(i||her  of  our  faith  has  given  bis  minifters  a   commiflion  to  de* 

*  C(t Y    yi"-'^-  *'"'  **'* **'' •  *'  •«^''»'*»'*«f  *»'" 9iAti%vM%  i  to receif •  ihofe to  con«nuni«o^ 


'jUui  cf  TuU§nisui 


(    57    ) 

In  proof  of  the  truth  of  this  reply,    I  ap-  >tM^  SMiU- 
peal  to  the   wretched  and  deftrudive   con- <(c«ici&<^ 
Sequences  of  all  fuch  conventions  which  have  y^ricwXi^ 
ever  been  in  the  Chriftian    church  ;  to   the  ^J^  ^^^  -v 
fentiments  of  the  pureftand  beft  part  of  the  j^^^^^fi  l^^rn. 
church  of  Chrift,cver  fince  he  was  on  earth  j    i    '     ^.l  t^ 
to  the  fentiments  of  our  worthy  and  illuflri-  i  V^^</j  -^ 
ous  anceftors,  who  fled   from  ^//'^^i?^  and  '     j^^ean 
ecclefiaflick  tyranny  in   their  native   country,  ^\'^\  ndk  i^  ^' 
and  firft fettled  this  land;  and^whatis  more,!  t^ Tt  ^^^jy^ 

#hom  the  (Ciipture-ctnon-receivei  J  to  exclude  thofe,  whom  that  excludes;  '^' 

ta  rtprofe  tbim  that  a£t  amifs  i  to  exhort  to  reprntaocc,  and  to  enforce 

their  exhortatiooa  with  the  bigheft  authorirjr  of  AltnJghty  God,  the  awful 

powersof  another  world,  and  all  the  engagemeotB  of  r«</r;r;r>£  loTC.     Fur-     ,    .^  Q^ 

tlier  degrees  df  church  power  I  know  not."  Charge^  p.  45,  46.     Indeed  the    X  ^^'^^  Ct-Wt^^ 

iheoibers  tbentjtlvts  that ccmpofc our  modern  conveotione  ecclefiaflick,  afford     ^  fn^lYl  tX^  ^^ 

»n  unanfwerabic  argumenJ,    that  fuch   conventiona  ha?c  no  authority  Co    *        Jt 

judge  on  arthlet  of  faitbt  to  etfifartothti;  cofidmnini  excoamtinicate,  at  Lyi   5  ((-?/X  ^X  fgf' 

ehey  take  upon  them  to  do.     For  who  can  imagine,  or  dare  affirm,  that  the  ^^ 

hord  ye/us  CBiift  h»$ givtn  commiflion  to  mfft  tttvifiatti  i 

rftvinicj,  to  meeanickt  and  bujbandment  io  judge  on  artic/etot 


t  amrm,  tnat  tnc  ^       ^   g  ..ct 


*nd  cihdems  !  &:c.    Dr.  H»re  obfervet  with  regard  to  thii  matitr,  **  If  indeed  *  Js  >tl/7 

nVoQC  would/aVp*  in  a  caufe  he  did  not  underftand  j  if  no  one  were  allow-    jf)t^    j^C^l  *  f 

tti  to  underftanda  caufeof  t^e)"*]^,  but  who  wai  a  good"  judge  of  the /^/e  oj^    ^  «  '    ?L 

fcripture  mi  of  fnimitive  antiquity  5  if  no  one  were  efieemcd  to  know  fcfif-^l^^MJt-kfify^ 
i'sre  %r\A  antiquity,  but  thofe  who  haifiudied  tbem  lOeU^  who  bad  read  them  ^f  1 .  . 

carefulijr  wiih  tbtir  cvrn^iSf  and  did  not  take  tht  fenfe  ef  them  upon  truji  ^tliA'tt,  «  i*y  ^ 
from  modern  writers .' if  the  arguments  for  hit  opinion  were  to  be  esamio'  €  iV^  <«:)/(  ftJ^  "^ 
td^,  before  hie  opinion  were  condemned  ;  if  a  man,  before  he  gave  hit   vote*  '  (,        *       ^tf 

were  to  lay  hit  haiT^  upon  bis  heart,  and   declare  himfelf  thus  quaHfied   tct  j/li^  C^t^-t 
Judge  i  that  he  kad  conCdererf  the  matter,  and  would   fpeak   nothing  but        .  \    'f" 

what  he  thought  i  On  thefe  fi\Fpofitioh9,  I   am  apt  to  think,  a  number  oirl/h/^  tt^^*  <<  «A. 
judges  would  not  very  cafijy  fae  found  ;  and  when  they  were,  it  may  reafon-   tJL^x.   (JtkA-      'i^ 
abiy  be  prtfumed,  tbM  ihty   woaid  cot  be  rery  apt   to  condemn.     They  tiat*7    '**'**      w  W^ 
would  be  fenfible  there  waa  room  fbrhoneft  minds  to  oe  mfJfd,  from  ^^^^  zljiA.tV^        f\^  ' 
they  had  reed  andobferved  thtraifefvea  ;  they  would  know  that  there  is  more  ^  .  S 

to  be  faid  on  the  other  fide,  than  tbe  generality  at  all  dream  of  3  they  would  f^fXtt^lX.         —^-^ 
be  carefoi  how  they  difcoutaged  Jeaming,  hy  difcouraging  the  enqui/iei  of  .i       tl  f 

learned  men.     Thty  woisTd  be  very  unwilling  a   man  fliould  foffer  by  thiir  ^C4*v  C  H-*- 
Sentence,  whcfe  Iffe  they  ate  furt  it  innscent  and  viriuouff,  but  whofe  opini-       ki./  J  i  f 

M)»  they  cBTinot  toe  fo  fore  are  lalfe  aad  dangerout.     They  know  difcou-  y^t^^-^ 
ragement  in  leatntng  and  virtut  to  be  of  fuch  ill  confeqiaencet,  that  a  mah*«   yti  f^ijy^^    "^ 
opinicnt  muft  be  very  bad  indeed,  to  make  it  neceffaiy  to  cofoe  tor  foch  «X-  "^ 

trcmities.  But  give  me  leave  to  fay,you  have  00  reafon  to  expeA  fuch  judgsf,    m^    |^_  -  ^ 
orfuch  b«ckwardRefMoi«dgf.     I;  is  tiwayj/^v^/**/**/,  that  th»  dofttine  of  • 


(    58    ) 

appeal  to  the  New  Teftament,     And  in  vin- 
dication of  this  reply  I  ftand  folemnly  bound,, 
in  point  of  honour,  to  appear :  For  I  am  not 
a  Ion  of  the  *'  bond  woman, but  of  the  free." 
;/ifi  tKif  ^  2. As  to  the  fecond  queftion,What  will  the 
I    ^0tv.t\  poor  criminal  preacher  do  ?  1  cannot  certain- 
^    I  1/^4 c^ J  ly  determine  what  he  will  do,  though  I  am 
/^         facisficd  what  I  (hould  do  in  a  like  fituation. 
-tti  yt*-*-  J  J  (j;jQ^jj^  certainly   deny   the    furildiSion  of 
d^  a  ui^A^ __ 1 —.L 

/'  \.  .^^  t:^^xYit<i\\\i't\t  you  ire  of,  ii  right  ;  that  it  is  the  doftrine  cf  fcriptute   and  an- 
<r     vtl/  tiquity.     And  thie,  every  body    thinks,    he   underflands.     So    that  little 

f         i:  I. '|i|  Ifarning  or  rtadlngis  nec^flary,  to  mak«  any   dergymaa  a  judge   ever   the 

\   .    vWI^*'^     "     ^leaioedeft  Bian  4li?e.**     Dr,  ^4rtf*8  lefter  to  a  young  clergynnan,  p.    30<  3i» 
l^'J      jfc -f-*l7A''V        -f'  '*  '°  ^*  "  efumed  r.hac  our  modern   Confoctationi  arc'  always  conapoftd  of 
,»  *^*  mtn  thus  qualified  to  judgel  By  the  eccle/iajiick  confiitution  ofConntSt'iCuXinot 

j0    fii|.      ^fY^  \'Z.on\  J  ii)  men  f  but  iaj  men,whom  the  chuiches  (hall  choore^may  attend  their 
*^'*    '     .         I   paftors;  *ad  fit  in  judgment  on  matters  of  the  greateft  conftquence  ;    which 
:r\^^iV)Oifi  ii\^V>^'«}uife    he  greateft  abilities,  both  natural  and  acquired  ;   the  ^i^andcft  judg- 
-        *     j^V  raent   J   the  greateft  candor  and  moderation,  together  wirh  the  warmtft  ac- 

^VC-  <^rrt  v«  tachment  to  religion  and    the  real   inte  efts   of  mankind!   Is  it  a  breach  of 

f*  /     chafit*  tf»  fuppofe,  that,  if  D-.  ifdre's   quiWfication*  were  to  be  required   io 

Itli  t^^j'  *  CVv*  jjjh  member  of  our  Confociatioas*  befoie  (hey  ihould  be  admitted  to  judge, 
P\  I^^Atk  "A  tha:  fiire  tcn'^hs  of  their  number  vvould  be  generally  excluded?  I  prefume 
Dfl    "^11  that  if  ».heft  q -salifications  were  to  be -ead     at    the  opening  of  the  feirions, 

rii  'v'^il^  ^  ^^^  thofe  only  were  lo  ftay  behind  as  judges,  who  were  thus    qualified,   the 
C**^  Tl.  number  of  judges  would  be  cxcremel^  Jmall.     Yct,according  to  pre  fen   mea- 

i  ~  '       fures,  all  who  come  areadmicrcd  to  judg^,  wiihout  exception  !  Muft  we  be 

Itr  botne  in  hand  that  ;hi}  ie  a  divine  conftitbtion  !  did  itdefcend  from  Heaven» 

ftnd  p'ocecd  from  a  God  of  infinite  wifdom  an</  unboundrd   goodnrfs  !   has 
1^  i  it  met  >.«ith  the  approbation  of  that  immortal  lover  of  man,  ^tjui  our   dear 

and  blefled  Redtemert  who,  to  plant  religion  in  our  dark  benighted  worid,^ 
l^^  clothed  himfelrin  hum*Qify,  lived,  preached,  foffered,  bled  and  died  amongft 

men  !  I  cannot,  I  maf  not,  believe  it  !  It    is  blafphvmy  to  fay  it  !  It  is  cer- 
es' tainly  evil-fpeaking  bo  h  of  t>^e  wild  m  and  good' efs  of  the  k'ttg  and    bead 
*^^  of  the  church!  If  I  mufl  fubm  t  to  ecclefiaftitk   outbor'ttyt   ano  my  religious 
creed  mad  bt  dt3atgj  by    me  ^    I  will  ceiidiniy,  foUowiag  the   example  of 
''Si    '•                         -^thz  itnowntdChiliittgwirtb^  g&  to  Romct   where  dwell  thoft^    who   have'^a 
*         ftj^  flf0%i  BDuch  fai>er  claim  to  tnfaUiti/kyt  'ha^  any  in  our  church.     My  reafoo    and 
^iA\              /         Ut  •O"^^'**'^',  and  the  duty,  and  allegiance  I  owe  to    the   God  of  nature  and 
^    I     U^  ^R^^^  etacp,  my  heavenly  panon  and  m  judge,  will  never  permit  me  to  fl«nd  at 
t*^i-  »gn      <ffXM¥\J^^  human  iribuial,and  fubmic    he  ar  itJes  of  my  faitb  to  poor,  weak,  frtil, 
H^^  '.^        fall?ble  m'^n  !  Nor  can  I   •hi)-  I  retain  nay  reafon,  and  thofe  ideas  of  the  di- 
/-^   ^Ia^^IAMO,  *'"    ^'i*%  ^  "O*  hare,  be  induced  to  beiJevr,  that  Htewer  hath    reqaired 
7^\Jl  '^*  ^*  *^  *^»  ®^  ^*^  ^8  "^9*'^  °*'  *»*  6'Mt'y  difplwfcd  irkh  mC}  if  1  ihoald 


(    59    ) 

the  Cdnfocialicn,  and  infift,  that  they  (hew- 
ed their  warrant  for  fitting,  from  rea(on  and 
the   facrcd  oracles   :    And,    until  this    was 
done  to  my    ow.n,  and  the    reafonable  fatis- 
fadionof  the  impartial  world,  I  (hould  de- 
cline to  anfwer  a  fingle  queltion  concerning  ' 
the  dodlrincs  impeached.  yLji  l^.  e/t cjuvt.  «^a  a.i^  rud  i^l/R- 
3.  For  the  third  queftion,  What  will  this  ^Chrnt.  Wku.^ 
auguft  aflembly  of  divines  and  philofophers  0^  tkin\xm 
do  ?  The  following  things  may  be  received  ^«^[Ji  t(vc-"  i 
in  reply.*     Since  they  have  met  together  in  ci}7'ifit<^  ^ 
i\\\^folemn7nanmr^  they  will  doubtlefs  advife  t/}/,^  ihi/t\k 
the   complainants,  that,  as  the   dodrines  in  Ac     *  j'" 
difpute  are  neither  exprejfed  in  the   Bible,  nor  '      i^ \j 
indubitably  contrary  to  any  thing  therein  ex-  5ii^.^p^  ^ 
prejjly   contained  ;    having    been    conftantly  ^^^ '^*^^^^ 
dilputed  in  the  Chriftian  church, for  upwards  ^  ^^  r^Duif' 
of  1500  years  ;  as  they  have  been  conftantly  /^  A#&/> 
-f  held  and  denied  by  different  divines,   purely  );tjuf^l  Cad^wj 
on  account  of  their  different  interpretation  of  ^^  umkt^rcL  ^ 

•  The  author  of  Remarks  u?oo  Pr-fidrat  Clafi  Hiftory,  &c.  djt,  con-    hlU^^^JL^ 
cerning  fuch  tcclcfiaftick  conventions,  "  But  would  men  be  tried,  judged  and         i '^         »  ( 
excommunicated  by  fech  a  fiandard  as  this  ?  No  !    not  fo  long  as  they  hid  ^At-H  .  VfiAj 
oae  atom  of  «wwo/»  fenfe  lefr.     Thefe  things  will   never  go  donn  in  a  free   a^.    ^Aj^^       4 
Zttte,  wher^  people  are  bred  in,  and  breathe  a  free  lir,  and  are  tormed   upon      '^  ^  *•    •<  i^ 
principles  of  liberty  j  they  might  anfwer  in  a  popifh  country,  or  in  lurkfy^  ^^  f  '^\   /A. 

fi^heic  the  common  people  are  funk   and    degraded  almoft    to   the  ftate  of'"*'^  *^-  CUtf   C'TtJL. 
brutes,  by  poverty,  chains  and  ibfolute  tyranny,  and  have  no  more   ferfe   of  ^  iJ..  j 

liberty  end  property, than  (o  m»nj  jack  ejfet  :   But  in  a  free  ftate  they  will        fiH^  JV^C^^ 
be  eternally  ridiculed  and  abhorred.     For  my  parr,  did  I  not  think   religion    t    'i^f  "f 

far  too  facred  to  be  trifled  with,  and  was  I  perfuadcd  that  no  ill  confeqarncei  *    ^^^'^-^f  ^^ 
would  attend  fucha  vemrable  council,  1  fljoujd  be  half  pUafed  to  fee  if  j    ai  '_' 

it  would  be  a  droll  fubjeft,  a  fubjefl  of  lampoon  and    bvfi'jonTyt  to  fee  the  . 

JJtpop  of  ConneSIuut    awfully  attended    with    an  equipage    of  150-16  in 
Hack,  touring  through  the  Governmenr,  to  excommunicate  this,   thac,   anj 

the  other  church  f ■  m  the  faith,  et  catera.''''  p.  109,    110.     h  ?»   n  tt  great  ^ 

pity  that  this  good  ge  if'-man  had  no'    been  at  H^ep-Staffordf   »«S,  o/.  No* 
fismber,  i779,-:o  f«»hii  dfbll  fubjedl  I  ^ 


(     6o     ) 

jj» icuji^     ^implicit  or  doubtful  feriptures  :  And,  as  Bel- 

rni^^^  «^thcr  the  psftor  nor  church  do  prete^id  to  Ve- 

i^  ijii^'f*^  c^  quire  lubfcription  to  them  of  any   individufl 

fj^^i  iri  l^Mn  faid  church,  or  in  the  world  ;  but  leave  all 

f^i/^.  t^'^   men  to  fearch  the   feriptures  and  judge  for 

ipKi^(-^  *(  ..themfelves,  concerning  4he  truth  or  faliliood 

uQii^  )!^^^^^oi  the  dodrines,  and  consequently  to  rjeceive 

yl'/»K>^    -^    or^  rejeft  them,  as  they  ftiall    finally  deter- 

*  ^yi^i^lr  mine:  I  fay,  they  will  doubtleis,  in  cbnfe- 

£^j^^i     quence   of  thefe  confiderations,  advife  the 

C^^iiliiif^    complainants,     that     they     carefully    and 

4         ft/t    P^^y^rf^'ly  fearch  the  rule  of  their  faith,  the 

l^tJ  5^*^  .   ^^^Bible,  endeavouring  to   form  their   religious 

:i  t^^ tenets  and  articles  ot  faith  upon  the  e:4preJ}iom 

of  fcripture  ;  leaving  their  minifter    and  the 

church  to  which  they  belong,  to  enjoy  their 

^w  own  opinions  relative  to'the  interpretation  of 

ik*l^  Xf/«(/>//V;V  or  doubtful  feriptures:  And,that  they^ 

^i^int^   by  no  means,   attempt  to  make  a  fehifm  \n 

wliy'*      ^  church  on  account  of  opinions  not  ^at- 

:  ^*r^^2^/r£^  in,  nor  expreflly  contrary  to,  the  only 

€tt«*   7^^  faith  adopted   in  their  church  ;  left 

:^J^tfll^  and  be  treated  as 

W^<J  •T*^*'  fuch.     Herejy  being,  as  before  explained,  the 

.^^^^icA^  making  a  feparation  in  Chriftian  communion, 

:  f^   UzmJ    O^  account  of  opinions   not  exprejly   in  the 

Jtriijfi^^^  tule  of  faith,  nor  contrary  to  any   thing  e:c^ 

h  Xot  iWaf ''S^^  contained  in  it. 

/^'     ^#r   //         ^  fhortanimadverfion  on  the  citation  fliall 

>^<»^'fc*  jan*  finifli  my  prefent  defign.  "  The  Affociation, 

'  Cli^>  "      *-  having  taken  opportunity  for  enauirv  and 

^^  |;Ke.    C^^    S<C    n?c2ii    i£«uv     Cv-k^   lixal  il  y 

tiK^A^    an  imufflf^in   fcuW   un^  ov*  4J6a  airU 


{     61     ) 

"  information  in  the  cafe,  have  advifed  that 
^.'  it  is  highly  expedient  that  the  Conjociation 
^*  of  this  diftri<ft  be  convened  ai  foon  as  may 
''-  he  with  conveniency,  TO  HEAR  AND 
*'  JUDGE   ON   THE  PREMISES. 

**  This  is  therefore  to  defirc  andREQUIRE 
«  you  to  APPEAR  before  faid  CONSOCI- 
"  ATION,  ^.  to  anfwer  to  the  CHARGES 
^^  contained  in  the  paper  beforemention<^d/'  ; 

We  need  look  no  further  back  into  €CcIe-)C  '\i^^^  ^^^^ 
fiaftick  hiftory  than  the  reign  of  §ueen  Mary  atik  (i^t^'\ 
oiEngland^  oi  glorious  memory  I  to  find  grcaj  f^^ju^  fe 
numbers  6f  citations  which  run  in  the  fame  f^^AX  ^^ 
language,  fent  to  the    laborious   and  painful  i^j  ^      ^^^ 
fervants  of   Jefus  Chri/l,  to  call  them  into    .  tc  -^    ^ 
the  high'CommiJpon  court ^Ko  anfwer  to  charges  ^C  ^^ 
of  herefy.     *'  Surely  opprejjion   maketh  a  wifi   '*^^**^ 
man  tnad^'  fays  Solemon. 

I  plainly  difcern  charges  of  herefy  .citations ^il^V S     '[^  - 
trials^  cenfuresy  imprifonments^  if  the  civil  go-  '^^^^^  ^  ^^^^ 
vernment  wouid    permit,   deprivations,   ga-  ^'^^^  f"^^^^ 
thering  thick  around  fuch  courteous  papers  as-Jf'*^    j'^M^ 
that  under  eonfideration.     I  mean  that   the  ^^  ^^^t^J* 
fpirit  of  the  paper,  not  the  Gentlemen   whp  "**^  ^mt\ 
Compofed  it,  gives  me  thefe  ideas.     O  !  thi$  -f^iciiti^r\ 
odious  bufinefs   of  creed  making   and  fub^c  ^^  kntfv 
Icription  !  it  hath  fhed   more  human  blood  tt^^  t^H/tai^ 
(han  all  the  civil, wars  fince  Chrift  !  -^^  y^stiot^t 

Be  pleafed  to  look  yonder,  and  behold  ^^^sfi^  iwi^ 
your  neighbours,  your  dcarefl  friends,  your  Cki!!)rchji^  * 
ions  and  brothers,  braving  every  danger,  Co^^jsm  u«ife 

^  >v\t#(i    tW«,*    h^J^risr,  TUMcrt    -rttMAH^/fr^    ^^^^ 


(        62       ) 

4  k^n^  ^"'k  fli'i5gg'**"g  w'^^h  countlefs  hardfliips,  difficul- 
UisijJ^o  njot  ^^cs  and  deaths,  in  order  to  eafc  ofF  from  you 
ijyuxm/n^  ici««and  their  dear  country, iht  intolerable  weight 
:xw^ytcJur  of  oppreffion  and  civil  tyranny  /  whiift  you 
f/uic^  ^ai^^at  home,  in  your  eafy  chairs,  are,  in  my 
^j/p  rtiilh  humble  opinion,  faft  riveting  the  more  irall- 
Y^  J^  dAo/i^ing  and  intolerable  chains  of  ecclejiallick  ty* 
>?  li     ranm.  on  their  necks,  and  the  necks  ot  their 

£/ru  Krii\i\  cnildren  and  their  children  s  children  ! 
utti/tfe^  As    to   the  fecond    name   to    this   paper^ 

ti  iL.itx,    Charles  Backus,  his  youth,  inexperience*  and 
^}a7*4ift'^*»     want  of  fuffioient    reading  and   d'fcernment, 
^  (j  ^^  might  poffib'y    plead  a    little  in   his   favour, 
j      1^1- jt^^nd  mitigate   fome what  the    feverity  of  cen- 
\^Lun    f"^^*     ^^^    "^y    tongue  cannot  exprefs    the 
VJmoIcX^     aniazement  of  my  mind,  upon  fight   of  the 
K&ijer  tifii    nsme,  neodore  Hinfdale,  fet  to  fuch  an  un- 
-^  chriftian  paper  !  A  man  of   upwards   of  40 
years,  of  mataiirv  ot  judgment,    reading  and 
difcernment  !  What  will  not  hoary  prefcripfi^ 
on  do,  when  men    do  not  fufficiently  exam- 
ine for  themfeives  / 
y      Thefe,  Gentlemen,  arc  the  reafons  of  my 
^(h  /?r'-proteftation  againlt  the  preient  procedure  of 
r//i^  yc/w<X^  ifociation   in   the  fecond  fociety  in  Staf-- 

WMifU,tnkM^>    Nov.  2,  1779. 

tthcu^ DAN    FOSTER. 

wiMA^VX-  »  "pj^jj  ^jj  jj^g  ^^0  Confadatian  Mr.  Backus  ever  wai  a  mtmber  of  j  airS 

^Ijj^  CUh  0^  yetmu^  refuire  a  Father  in  the  miniAr^yOr  upwards  of  50  yean,  to  sppear 
^  J    li         befor*  him,  t*  enfwer  to  ebartres,  &c.     U   thu  a  conftitution  of  Htaven 

t)  J  ^  '^'^^  '****  •im.ti  if  fuch  abfurdities  \\  will  i«  ftjon  beliere  all  the  revtrUt  of  the 


*•/  ^0*   *-^  ,^  "•**  aini.ti  It  fuch  abiurdities  I  f  will  It  fbon  beliere  all  the  revtnet  ot 
% '  sKRtJntjh  church  to  be  divine  /  ^ 


(     63     ) 

III.  Strictures  on  the  Rftort  of  a  cer-- 
tain    anonymous  Committee.  * 

ALTHOUGH  I  repeatedly  requeued  a 
copy  of  the  refult  of  Conlociation 
at  fVelhStafford.hdoxQ  they  left  the  ground, 
and  was  as  often  promifed  one  as  foon  as 
it  could  be  prepared  j  yet  after  waiting 
about  a  month,  and  when  I  had  almoft 
concluded  the  Gentlemen  had  forgot 
their  romife,  or  made  it  with  lome  mental 
reiervation,  I  received,  very  much  worn  and 
defaced,  a  Manufcripty  indorfed  on  the  back 
in  the  following  words^"  A  copy  of  the  Re^  l^ 

Jult  of  Coniociation  at  Weft-Staffur^,^  AW.  / 

2s  1779."     ^  unfolded  it,  and  found  itatteft-  \ 

ed  by  'Theodore  Hinfdale^  and  Aaron  Churchy 
Scribes  j  Scribes  of  what  I  could    no   deter- 
mine, unlefs  of  the  Committee,     I  then  look-  ^xxj 
ed  for  the    beginning,    and  found    none,  or  X  ^  ^^\  ^4, 
rather  that  it  began  in  the    middle. — I   thea  t^^**^^"^^^ 
looked  for  its  regular  form  and  found  it    had.^^J'f^]|^  i^^Kt^ 
none  ;  I  then  began  in  the  middle  and  read  y^^^^^  ^fit 
it  through,  and  vpid  and  daiknefs  was  on  the  ^"^  ^^'r*^ 
face  of  it  throughout,  like  the  original  chaos  t^  >*^  ^* 
reprefenred  Gen,  i,     I  .then    looked   to  fee  UiiAio^  tf^ 
who  were  of  the  Conlociation,  at   what  time^  hxA  Uty^^ 
and  in  what  place  they  held  their  leflion,  and  ttu^-ns^dj^^ 
found    no    place,    lime  nor  perfo!i  ;  I   theri  »ok<v  Qxctu.^ 
looked  to   fee   who    was   the  Complainant^  <^/  \X  n>iUi  ' 
what  i\i^  complaint i  who  the  Defendant  andcu  /»e^  ^^ 


where  refiditig,  in  fine  who  the  parties  \f  ere 
that  appeared  to   implead  each   other,  and 

^7^^^^^<found  no  ^c?^)f  and   nothing.     1    am   obliged 

^.        '   Ih-rcfore  to  call  it  the   copy  of  a    Ref ult  or 

I    .       Report  of  a  certain  anonymous  Corfiniittee,  at^ 

frif^tjloi   tefted,as  fuch  by  the  two  men  before  namedj, 

ix^  —  and  muft  ftiil  wait  that  their  promife  of  a 
copy  be  accomplifhed,  while  I  repeat  my  re- 
queft  of  a  true,  full,  and  properly  attefted 
copy,  not  of  the  Report  of  a  namelefs  Com* 
mittee,  but  of  Confociation^  that  identical  Con^ 
Jociation  that  fet  in  judgment  upon  my  creed 

^  laft  fall,  at  Weli-Stafford. 

The  following  is  the  Report  of  this  anony- 
mous Committee* 

**  Ihurfdayy  8  o'clock,  Met  according  to 
adjourmnent.  The  Committee  laft  chofea 
made  their  report,  which  was  accepted,  and 
is  as  follows, 

"  Art.  I.  That  Children  arc  not  borri 
with  finful  and  vicious  natures,  and  that  A^ 
dam\  fin  and  guilt  is  not  imiputed  or  convey- 
ed to  his  pofierity,  but  Children  are  born  in 
idle  image  of  God,  obje<fts  of  his  favour  and 
without  dcfert  of  punifhment.  This  article 
owned  and  defended  by  Mr.  Fojler.  Votsd 
dangerous  and  contrary  to  gofpel,  according 
to  charge.  The  Confociation  dKapprove  of  it 
for  the  following  reafon.  The  word  ofGod 
is  full  and  exprefs  in  afferting  that  men  arc 
born  into  the  world  with  iCQrrupt  and  dc* 


-    (     73     )     , 

children  of  wrath  by  nature,  from  the 
Apoftle's  words  to  the  EphefianSyiu  2^  3.^tlu#C 
which  evidently  relate  to  their  former  ftate  ^-Ua^X, 5, 
of  Heathenifm,  when  they  lived  in  grofs  ^^^  ;l| 
idolatry  and  under  the  government  of  the  ^^./^^ 
prince  of  darknefs,  as  the  context  plainly  ia  ^ 
/hows.  Is  it  a  juft  and  conclufive  method  of  ^''^^ 
realoning,  to  argue  from  the  ftate  of  human  if.  f^i/^ 
nature, when  corrupted  by  adualfinsand  rebel-  ^|  o^ 
lions,to  its  ftate  and  condition  as  it  comes  into  f/»y^/- *- 
exiftence  ?  Becaufe  human  nature  is  capable  of  ^^  ^  ^ 
being  viciated,and  is  in  fadt  viciated,by  perfonal-'  ''^*^  J 
wickednefsjthereforc  it  is  vicious  as  it  proceeds  ?^*^^  ^ 
from  the  finiftiing  hands  of  its  maker  ?  Becaufe  H^^a^^H 
the  imagination  of  the  thoughts  of  the  heart  Shi^^t 
of  a  moral  wicked  .agent  are  evil,  therefore  ^  ^iTv'^ 
the  imagination  of  the  thoughts  of  the  heart  ^^/-^  ^ 
of  one  who  is  not  a  moral  agent,  viz,  an  ^^/  \x^ 
infant,  are  evil  ?  Becaule  the  fcriptu res  inform  ^,^1^^  ^ 
of  a  man,  or  number  of  men,  who  by  a  con-  ^  //  f 
tinned  courfe  of  wickednels,  had  contraded  '^^  *  ^^ 
fixed  habits  of  villainy  to  that  degree  that  all-^*^*^  ^ 
their  thoughts  and  imaginations  were  evil,  '^  f  <ju 
fhall  we  take  this  to  be  a  full  and  et^prefs  u  rvd  C 
fcripture  aflertion  that  men  are  born  into  the  iamej^u^ 
world  vicious  and  depraved  ?  If  a  man  in  ^'Hul^  iu 
long  courfe  of  open  impiety,  is  finally  left  of-j^;^  ^ 
God  to  commit  murder,and  dies  on  a  gibbet,  li^f,^{^U 
is  this  an  indubitable  evidence  that  he  ^^^11^^^ 
born  into  the  world  a  wicked  wretch,  with  ^  i^h 
a  murderous  difpoiition  ?  It  fcems  {o^  or  Gen*^^fj.^^fc 


c  74  r 

vi.  5.  would  never  have  been  cited  in   proof 
of  the  ftatc  of  mankind  by  nature,  or  as  they 
came  into  the    world.     If  fuch  reafoning  is 
not  to  be  allowed,  then  the  text  cited  is  not 
to  the  purpofe. 
^  tJu^       The  next  fcripture  cited  by  the  committee 
MM  r    as  exprejjly  afferting  that  man  is  born  into  the 
L  ^W      world   with  a  corrupt  and  vicious  nature,  is 
I    el       Job  x\v. /\.,^'Who  can   bring  a  clean   thing 
vai^.  out  of  an  unclean  ?  not  one*'  Let    the   reader 
fcj4<tcifci  only  turn    his    attention  to  the   preceeding 
^%istf    veries  of  the  chapter,  and  he  will    find  thai 
«  ^the  cleannels  and  unclcannefs  referred  to  in 
vYhe  words  as  they  ftand  conncfted  with  the 
ftiJXJn^   context,  have   no  reference   at  all  to  moral 
m  1^^  evil,  but  only  and  fimply  to   the   fhortnefs, 
itus-J*     vanity  and    afflictions  of  the  prefent  life- 
it   tik/     that  vi^e  are   liable  to  many  evils  in  the  prc- 
J^^'^^    fent  ftate  5  our   days  are  few    and  trouble- 
cfenui  <K  fome,we  are  cut  down  like  a  flower,  and  flee 
,iv  ^       as  a  fhadowo  .  As  parents  are  frail  and  mor- 
irt  Tce^  tal,  (0  they  propagate  a  frail   and  mortal  na- 
MM?  >     ^"^^'  ^^^  nothing  can  be  more  perfedl  than  its 
k  to»  "^  original  :  This  is   Job'^   reafoning,    and  the 
U  i9^  evident  defign  of  the  words  :  How  then  is 
#€.  tk^  native  corruption  and  vicioufnefs  exprefsly  a(- 
jattiAH^ferred  in  thefe  words,  when   they   have  no 
fi^vi^'^  manner  of  relation  to  any  fuch  thing. 
r^-xxiit  ^^^-The  next  full  and  exprefs  fcripture  for  na- 
;:^£;im^^tural    depravity   ufed    by    the    Committee,  is 
,tilii.r^^r{/obn  iii.  6.  *  I  bat  -which  is  born  of  the  Flejh 


1^^^ 


(    75    ) 

is  Flefh' i.  e.  that  which  is  born  in  the  fenfe 
ysu  Nicodemus  fpeak  of,  is  but  a   mere  man 
conftituted  of  body  and  foul,or  the  mere  con-  ' 
ftitution  and  powers  of  a  man  in  their  natural  X  ^  ^^\^  - 
ftatCj  and  lo  not  fit  ior  the  vifion  of  God  be-  ^^^*  v     ^ 
caufe  not  holy  ;  therefore  our  faviour  informs  Jp^^^Y^ 
hini  that  a  different  birth   was   neceffary  in  ^'^'-^^^^'^j^^ 
order  to  qualify  for  the  kingdomof  God,  viz,  fO^    ^^f^ 
a  fpiritual  one  :  But  not  a  word  is  there  here  (^tit  ^^^ 
about  original  depravity,  or  that  we  are  born  /iiMtt.^b 

vicious.  en    fii:C€l(^ 

Another   exprefs    fcripture  is  Epif.  n.   3'%jri(AtA.> 
which  we  have   mentioned  already  to  '^^ve^^.^^^^^^^^ 
reference  to  a  ftate  of  Jieathcnifm,  and  needsl^j^^^^) 
nothing  further  faid  upon  it.  *  ^      f^^ 

The  committee  proceed—"  That  man  ^^'•/  ^^  ^,^ 
rives  a  corrupt  nature  from  ^dam  is  abu^-^? -^^^^  ^^ 
dantly  plain  from  Geri.  v.  3.  And  ^dam  be-^^^^  J^ 
gat  a  fon  in  his  own  hkenels,  after  his  image  ;  ^^^^  ^ 
not  after  the  image  of  God,  in  which  we^^  j^^^ 
read  man  was  firft  m^d^y  Gen.  i.  27,  *:  >i  __ 
*  God  created  man  tn  his  own  tmage^  tn  the  ^j^^^^^  ^ 
image  of  God.  created  hg  biniy  but  in  his  cor  -  ^^^/^  fl 
ruL»ted  faliei^  likenels."  Powerful  rcafoning  l*^^^  t.^^ 
^dam  btg2it  a  fon  in  his  'ikenefs,  ^  and  ^^  ^  ^^ 
what  would  they  infer  from  this  ?  So  th*e  iji-ttne*^n>^ 
feriour  orders  of  creatures,  according  to  a  ^\zgM»^  C^' 
vine  eftahli{hment,beget  their  younjr  in  their*  .j.,^^^  » 
likenefs  :    Is   this   an   evidence  ^of    natural  ^ 

viclouinefs  ?  No  more,  I  fancy,  is    intended  yC  c^f^ 
by  the  words,  than  that  /ldam\^^  a  worker,  U  v<^^^ 


(    76    ) 

together  with  God,  begat  an  human  reafona- 

ble  creature,  and  therefore   in    his  Irkenefsj 

jr.  e,  he  begat  a  man  like  hinifelf,  having  the 

\i%jL     /.fame  nature  that  God  had  given  him.     That 

OiU<J   ^'  ^^^  ^*^   reference  to  the  qualities  and  pro- 

lyf  h\i^    penfities  of  Adams  mind,  or  his  fon*s,  is  evi- 

»     ^  dent,  unlefs  minds  arc  propagated  as    bodies 

are,  by  natural   generation,    and    Adam  was 

2vM^  the  father  of  5^//6's  fpirit,    as  he  was  of  his 

0/  i\^^  flefli  :  And  if  this  be  the  cafe,  I  fee  not  why 

^  _P/^^^one  moral  quality  may  not  be  propagated  aS 

„x^  wellas  another  ;  holinefs  as  v^ell  as  fin,  vir- 

^  ^^-iUQ,  as  well  as  vice  ;  for  vicioufnefs  is  no  more 

tfrWii^  of  the  effence  of  the  mind   than    virtue.     If 

ii^cif.uuhen  minds  are  propagated  in  the  fame  man- 

r/ieit^-  neras  bodies  are^the  qualities  of  thefe  minds 

fli^-   .    are  in  h'ke  manner  propagated,  for  they  are 

not  to  be  feparated  in  any  given  inftance  5  by 

*T**     \  confequence  an  holy  mind  will  propagate  an 

fji^/i^  holy^  mind,  and  vice   verja  :  In    the  fame 

jj^  ^  manner  that  a  vicious   moral  quality  may  be 

„         propogated,  in  the  lame  manner   a  virtuous 

tiiiA/if^    moral  quality  may  be   propogated.     If  this 

ifJL£j     reafoning  be   not   good,  let   the  fallacy   be 

ft^tiJ^  ihewn.     But  the  truth  is,  moral  vicioufnefs 

^    has  its  feat  in  the  mind,  and  the    Almighty 

^icA^     is  the  dircflt  and  immediate  author  of  the  hu- 

d  >ti^^>     man  mind,  and  therefore  fliled  in  the  fcrip- 

AU%^   tures  the  father  of  our  fpirits,  Heb.  xii.  9.* 

*  Tnai  Gsd  it  the  4\tt€t  and  immediate  |utbct  of  the  human  mind  ii  « 
\  g  TiJC#ffE^'°P^'''"*'*  '  ^""  *^  preftnt  take  for  granted  ;  when  the  Uutft  of  it  ia  calUd 
-  ^*  "^^^^a  ^usftion  and  difputid,  I  iUnd  readj  to  prove  it. 


(    77    ) 

and  faid  to  form  the  fpirit  of  man  within 
him,  Zech.  xii.  i.     Hence  if  Adam%  fon  had  i^  ^-'^*:  ^ 
any  vicious  qualities  in  his  mind  connate  with  ^j^,    \^j^ 
the  exiftencc  of  it,  God  placed  them  there, '     ^ .-. 
from  whom  his  mind  immediately  derived,  O^xk^^. 
which  makes  the  pure  and  holy  God  the  au-  Sxu.*^"^ 
thor  and  prime  fource  of  all  the  wickedncfs  q^tf^^lt^ 
that  ever  exifted   among    the  human    race:    "*        » 
But,  *  are  not  my  ways  equal  T  faith  the  Al-  i^^^^\ 
mighty.    May   he  defend  us  from   fuch    a  h\m^il^ 
blafphemous  imputation  I — I  would  here  juft    K^JL^ 
obferve  that  the  word  own^  which  the  Com-  "^        ^ 
mittcc  appear  to  place  theftrefs  of  their  rca-  yit^n^ 
foning  from  Gen,  v.  3,  upon,  is  not  in  the  rid  t^i^^ 
original,  but  fupplied  by  the  tranflators,  and  ri 

the  text  ought  to  be  read  thus '  And  A^  'r  ^^^ 

dam  begat  in  his  likenefs,  in  his   image  :'  To  ^  ^^- 
make  it    therefore   an  emphatical   word   is  ?T>e/|Li  ik^ 
quite  unjuftifiable,  il^ttsyl^ 

From  what  has  already  been  obferved,  is  ^  '^\ 
not  this  confequence  unavoidable,  ^/j^;.  that  ^5^*^ 
mankind  are  not  corrupt  and  vicious  as  they  H^*^  ^^^* 
come  into  the  world?  It  is  capable,  I  think  r^t^  ^ 
of  (demonftration  that  whatever  vicicufnefs  ^^v**  CUJ4 
there  is  in  the  human  mind,  as  it  comes  in-"^  ^^ 
to  cxiftence,  mull  proceed  from  God  equally  ^^  ** 
with  the  mind  itfclf.  Does  it  not  appear  ^-^  -^^^^ 
vain  then  for  any  man  to  reafon  from  thofe  th^rvKp^-*^ 
words  G(?;/.v.  3, to  prove  derived  vicioufnefs,  .  yt^^A^ 
when  agreeable  to  fuch  reafoning  this  viciouf- 
nefs   ipuft    derive   immediately  from   the  ik^^^^^^ 


(     78     ) 

^'^  deity  ?  Further,  are  thefe  Gentlemen  of  the 


Gommittee   abfolutely   certain   that   Adam^ 
^'^■^Za  ^^^^^  ^^  begat  Setby   was   not  a   convert,    a 
^\,igf truly  religious  and  holy  man  ?  He  was  now 
kiKit^  130  years  old,  and  had  lived  nearly  as   long 
luttt^  under  thegofpel  difpenfation  j  if  he  everem- 
m^  (^braced  the  gofpel  and  became  a  virtuous  man^ 
rt*^  as  has  been  always  believed  in  the  church,it  is 
-2-»^5^  in  the  higheft  degree  probable  he  was   nour 
^^**'^^  virtuous  and  godly   man.     And   if  moral 
V'"^*^  pravity  may  be  propagated  by  natural   gene- 
llil   ^^^'^"'  ^^  ^^^  Committee   fuppofe,    why  not 
--^  moral  virtue  alfo  ?  And  if  moral  virtue  n>ay 
be  thus  propagated,    why  is   it  not   quite  as 
likely  Seth  was  born  virtuous  as    vicious  ?  I 
A}n*^%  think  it  lies  upon  the  Committee  to   make  it 
f>flx''^^'Gvident  that  virtue  cannot  be   propagated  as 
iAe/>  ^^''  ^^  depravity  ;  or  that  Adam,    when  he 
ft  tru*  ^^i^^Seth,  was  not  a  virtuous  man.     Until 
y?  then  I  mud  look   upon    the  argument  from 
a^  iK^^j^jg  jgj^^^  jj^  favour  of  the  natural  vicioufnefs 
H-Kfm  of  mankind,   as  abfolutely   inconclufive  and 
/•^^ .  prodigioufly  uncharitable. 

If  the  Gentlemen  I  oppofe  will  avow  the 

dpinion,th«t  minds  are  capable  of  divifion  and 

ctTc*    multiplication,  and    therefore,    like  the  ani- 

i<^    mal  part,  are  propagated  by  natural  generati- 

lV|^  ^"'  ^^^y  tt^'ght  give  a  better  account  of  their 

I  "^    derived  vicioufnefs  5  although  in  this  cafe   to 

A  ^    impute  guilt  to  the  pofterity  ofyf^^w,and  pu- 

^^^  ni(h  them  on  account  of  this  derived  viciouf- 

^^V9    fUa   Ui^   LWatwY/uTi  aini  UKt^U 


(    79    ) 

iiefs  would  be  unjuft  and  unequal,  fincc  it 
was  by  virtue  of  no  adt  or  choice  of  theirs— 
to  which  they  had  never  given  their  affent 
or  conlent.  . 

The  next  fcripturc  they  have  leen  fit  toy  ^p^^H^^ 
produce  as  exprefs  proof  of  our  being  hoxxt^iAtictiJiC 
vicious,  is  Pjalm  li.  5.  ^  I  was  (hafen  in  ini"  rt^^Vt^t  th 
quityy  and  in  Jin  did  my  mother  conceive  me^  Ixgti  m^Tc 
The  words,  agreeable  to  the  Hebrew^  ought  «^  ^cu^t> 

to  be  rendered *  1  was  born  in   iniquity^  ff^^^^^^'' 

end  in  fin  did  my  mother  nurfe^or  nourijh  me^  rJd'^U^^ 

which  words  have  no  reference,! conceive,to  ^^'^^  ^'^ 

his  fimple  fornaation  in  his  mother's  wonib,  J?^^^"  ^^^^* 

but  import  no  more  than  that  he  was  a  great  ^^^  "  ^^ 

finner,  early  went-aftray,  and  had  contradled-''*^^-  V^'< 

.ftrong  habits  of  vice.y^^  fpeaks  of  guiding  the  ,^  ^Kx^wGr 

widow  from  hi?  mother's   vsromb,   Job  xxxi.  i^^nK^ 

18.     The  wicked  are  faid  to  go  altray  fiom  -niu^  rtit 

the  womb,  as    foon   as  born,  fpeaking  lies,  Aul  UA. 

Pjalm   Iviii.  3,   and    the  houfe   of  Jacob  is  jtu*  rt^^ 

called  a  tranfgreffor  from  the  womb,   Ilaiah  rvhj^x,)^^^ 

xlviii.  8.     Theie  fcripturesare  of  like  import  uatx  anfl 

with  the  words  of  the  Pfalmift  under  confi-  i^w^  ^^^^ 

deration,  and  intend  no  more  than  that  they  t  e^o  Al^ 

didthcfe  things  very  early,as  iom  as  capable;  i/c/T^^e- 

not  that  Job  guided  the  widow,  the  wicked  uewi  ^^~, 

went  aftray,and  the  Jews  tranfgrefled  as  foon  fi^  (/  //^^ 

as  born,  even  in   an  infant  (late,  for  this  was  ^i^.^^^ 

utterly  impoflible.     If  we  take  the  words  in  ^^^  fj^^j^ 

the  literal  fenle  of  our  tranflation,  it  is  mani-  (i.-^^  i^^^ 

feft  David  chargeth  his  fin  and  wickedneft,  o^  Mjh\ 


C  So  y 

not  upon  himfclf,  but  upon  feme  other  pcf-» 
X  fon  ;  for,  it  will  be  granted  on  all  hands,  he 
'^^••^^  did^not  flhape  and  conceive  himfelf:  Who 
w  iV  ^  then  (haped  him  ?  Anfwer,  God,  Pfalm 
ICC  n>«£<yc^cxix*  y^y  and  yoif  xxxi.  15.  Thai  God  made 
^^^  *^«^,  is  an  unaniwerable  reply  to  all  reafonings 
V  Ca  ^  ^'^^"^  ^"^^  fcriptures  as  thefe,  or  any  other, 
Ilk  tf,4  ^®  prove  natural  vicioufnefs,  and  is  an  incon-* 
\L  yti^/t,4i*!eftable  evidence  that  they  are  groflly  milun- 
Lj^ijt^  derftood   and  abufcd^    while    {trained  to  pa- 

?rci«t*  tronizefuch  a  blafphemous  fentiment. 
f%inAj  The  next  fcriptures  advanced  as  being  exprefs 
^  mS^"^  in  t|^e  cafe  of  derived  vicioufnefs,  are  "  Rom. 
^  ^Yvl**^*  '  ^'  ?f'/6^r^/£7rf  ^j  ^^  o«f  /;;^;2  y?;?  entered  into 
^ii  i?r  /^^  wor/^,  ^;2^/  ^(f^/^  by  Jin, and  fo  death  pajjed 
rtiu*  K  ^  ^p^^  ^11  ffien^for  that  all  have  finned— ^x^d^  i  if, 
'  ^*«^^-  therefore  as  by  the  ojjence  of  one^  Judgment 
j^  0.^ik^^ame  upon  all  men  to  condemnation— 2ind  19, 
.em^^  by  one  mans  difobedience  many  were  made  fin- 
sirnj  it  ners.**  The  Committee  mean  to  prove  from 
u  vtrWf  Rom»  v.  1 2,  that  man  derives  a  corrupt  na- 
^isvil«/  I  ^^^^  ^'■^"^  A^am,  i.  e,  a  nature  morally  cor* 
,  /I  *^rupt,  or  vicious—'  Wherefore  by  ovit  man^ 
.  ^«  entered  into  the  world  :*  Here  the  Apoftle 
'^«if.t>4^o  affirms  that  fin  entered  into  the  world  by  one 
'^^^  -^  man,  /.  e,  Adam.  *  j4nd  death  by  Cm'  Wha,t 
X\v  it^  fin  ?  Whole  fin  ?  Evidently  Adam\  fin,  his 
hJt  eimvf,  one  fin  of  eating  the  forbidden  fruit.  *  And 
^i  ^tks^^  ^^^^^  P^Jf^^ ^po^  oilmen''  That  is,  by  the 
-^'  enetin  of  the  one  man  Adam^  the  whole  hu- 
^ifaC  y^ipan  race   became  mortal.     I  For  that  all 


(81) 

have  finned:  How  Is  this  ?  Docs  the  ApO-  ii^i]^^ 
ftle  here  afSrm,  that  all  men  have  finned,  o^"^^^ 
contradiftinguirhing  fin  from  luffering  ?  ^r.uk^"^  ^ 
This  would  be  to  contradidl  himfelfin  the  f^jj/^  ^^7 
fame  verfe.  He  had  jufl:  affirmed,  th^t  one  L\^^jl^^u 
man  finned,  and  that  death  cartie  upon  all  "  ^,j^;^  * 
for,  or  in  confequence,  of  that  one  fin  :  Now  ^  * 
to  make  him  affirm  in  the  lad  claufe,  that  \^. 
allh^vt  finned,  would  make  him  palpably  ^^*'<^^^ 
contradidl  himfelf.  Further,  it  would  not  t'K</  ^U 
then  be  by  one  fin  '  that  death  hath  paffed  iti.TfL\  i 
upon  all  men;*  but  by  many  fins,  even  the  fins  {^  i|  1 
of  all  men,  dircdlly  repugnant  to  the  exprefs  ^^Lua)-^ 
words  of  the  infpired  writer.  That  mortality  ^aw  ^ 
canie  into  the  world^  and  paffed  upon  all 
men,  by  Adam\  one  fin,  is  proved  from  thsy,^! 
text :  But  that  mankind  derive  a  corrupt  na-J'^'^^J^ 
ture  from  Adam  is  not  exprejfedxn  the  text ''''*^  ' 
mod  certainly  •  nor  can  it  be  inferred  from  ^1^^  '^ 
^ny  expreffion  in  the  text,  with  the  leaft  fha-  ^^V^  *| 
dow  of  probability,  except  the  lalt  claule  :  •>  ^  , 
And  that  the  Apofllc  doth  not  mean  to  be  /^  ^' 
literally  underftood  in  this  claufe,  is  undenia- -^'^J^ 
bly  evident,  unlefs  he  contradiifts  himfelf,  ^  ^^^^ 
which  we  may  not  lupppfe.  He  evidently  j^^^  ^^^^ 
mtzm  Juffering  hy  the  v^oxAJin.fufered  by  f^i^^^l^ 
finned,  as  is  very  ulual  in  the  (acred  writings.  ,^;{tKt.'t 
Further  that  St.  Paul  does  not  mean  to  af~  v«ii^jtH4 
firm  that  all  mankind  finned  in  Adam^  is  e-  flvt-Crt 
vident  from  this,  that  he  affirms  all  are  liable  It  \^^\ 
to  death,  on  account  of  Adam^ii^^  which  t'^-*^  ^ 


^<MCI 


(  82  ) 

^it^if^i^^liQ  would  not  have  done,  had  he  meant  thai 
-,  Oui^rjcy  all  mankind  had  finned,  and  fo  became  liable 
(^tv^  flu.  to  death  on  account  of  their  own  fin  ;  which 
^uUltfti^hey  would  have  been,had  they  all  finned  in 

^2  J,  As  to  verfes,  i8th  and  19th,  cited  by  the 
' .  '  '^  Committee,!  fhall  obferve  nothing  upon  them, 
>uL  v?i.t  jj^g  above  being  a  full  reply  to  any  thing 
S  ^i*-£  they  can  gather  from  thofe  verfes  to  prove 
'^  IK<--'  what  they  undertook  to  eftablKh  from  fx- 
fi%\iok\<^n  prefs Jcripture,  viz.  that  man  derives  a  cor- 
%^  fti^ntv^rupt  nature  from  Adam  5*  but  would  here 
cxprefs  my  aftonifhment  that  any  man,  or 
number  of  men,  unlefs  profeffed  Deifts  and 
j}^  Infidels,  fhould  thus  abu(e  fcripture,  by  a 
iin  §4^«  defigned  partial  citation  of  it,  as  the  Com° 
,^j^^^''j,^^i<mittee  has  done  5  I  fay  defigned,  far  I  can-» 
<-^t  ^  '  not  but  fuppofc  they  were  confciou«,  that  a 
^    ^         fair  and  full    citation  of  the    iStband  loth 

K^n'-Q,'^      _^ ; - 

A    I  •  '_       *  The  twelfth  verfo  of  Rom,  V.  may  be  conSderrd  sa  a  eommsnt,  or  ex- 

K   I'rtX^  pofitlon  upon  t  Cor.  xy.  ax,  as  the   Apoftle  Is  tteating  of  the  fame  aaattir 

I  ih^y  ^  *•       though  moie  at  Urge.     As  in  *  j^dam  ail  Me,'  cannot  be  taken  lit«rall)r,but 

kUU^'  thus,  as  in  Mam  al!  b«came  moital. «  Why  St.  Faal  differs   in  hii 

Lt'fi  futt  ^^    phrafe  here  from  what   he  u fed  to  thi   CorintBiatfs^  and  prefers  here  that 

\!:  which  is  haider  and  more  figurative,  cj'jr,  perhaps,  be   eaOly  accounted  for^ 

^if    tf^'YH/     if  we  confider  his  ftile  and  ufja'   way  of  writing)  wherein    is  (hewn  a  great 

X     liking   of  the  bcaaty  and  force  p{  An  icbtfis,  asferving  muck  to   illuftratioa 

^f*tLc\X^     and  impreflior.     In  the  J5ih  chapter  of  Cor»»fj&/fl«,  heis  fpeaking  of  life 

/'     ^         ""  ^^eftofcd  by  J.fus  Chrift,  ar^'  fo   'liuftrate  and  fix  that  in  their  minds,  the 

['»«Tl    ^li^*^  </Mrf>  ot  mankind  bcft  fervcd  ;  Ht-    to   the  Romans   he   is   difcourfiog 't>f 

L»  ^*^  righteonf^iefs  -eftored  to  men  oy  Jrfus  Chrift,  ar  d  iherffore  here  the  term 

V<^  fiU^t/*^  /"  '*  *^^  "^"^  natural  and  properert  to  fet  that  off.     But  that   neither  ac- 

%  tual  or  imputed  ftu  is  here  m-^ant,  or  v.  19,  where  the  Umr.  way  of  expreffi- 

g£,f,  lie  en  is  ufed,  hs  tha;  has  need  of  it  may  fee  pr.ved  in  Dr.  M^b'ithyt   "po"  the 

S  ^ ^.~      ?''ce-     If  thert  can  be  any  need  of  any  other  D'oof,  when  it   ia    ^-vidently 

cortrary  to  St.  Paarsdefign  here,  which  is  to  ft)ew,that  aM  men,  from  Adam  ^^ 
lo  Mofeit  died    folely  in   confequ^nce  of  AdanCt   tranfgreflion,  fee    fcrfc  Hp 
17."— Locke.-.— SwalfeDf.W^i-i/^/*  Dr.  T<»y^r,  and  Dr.  CA«»if»jf   * 
wth.pUc9.    I     (II  fetm^   li^    rl4/t^^^  ^ttiq^^' 


(  h  ) 


»eifcs  of  Rom.  v,  would  have  made  if  ,nn 
to  any  one  of  common   underEin  ^^t" 
AoulQ  read  their  report, that  the?.f^-  '^^'^ 
were  not  to  their   purpo k      I  m^i^'^'"''" 
them  for  the  future^o^paVa  iLl?       '"'''^'  ^  ^^^'"^ 
pea  to  infpiration,  than^to  it  r  '"°5^  ^^f- .,kc£(c 
manner,  left  they  fal  u„de   theh      "  'u  '^''  ^^'<^  ^ 
Pf^andiing  the^.ord^Sod  t^J^i^"'^  ^-^^/ 

.r/4t;t:dr"°'p°""'^^-^^ 

-^forth^^^itrC^dT^^^^S-- 

ly  aid  WardlThol  "'"s^  "^  "°^  P-^^«^'-^  ^I-**'^ 
4  though  mart  n^f^?.''  '^°'"^ '"'°  be-f^J'-^o 
and  therefore  not  fi?  f       u  '''  ^''^'""''  ^^'''"!  '^f"  "" 

that  ?ruth  was  w  th  th    ''""t  °^  ^'^^^^  ^^^  .^^^i^  ^«^ 


(    H   ) 

is*  to  every  candid  and  impartial  mind,  thai 
man  is  born  into  the  world  with  a  finf  ul  na- 
ture, not  in  the  moral  image  of  God,  confe- 
quently  not  free  from  guilt  or  defert  of  pu- 
niihment"  !!!— But  where  is  the  evidence  o£ 
thefe  conclufions  ?  Where  the  premifes  from 

.*  What  is  evident  ?  It  is  evident  to  any  candid  and  impattial  mind,  that 
this  nameless  Committee,  whoever  they  be,  have  tfpoufed  a  (yflem  of  reli- 
gious notions,  which  they  mean  to  ufe  a  an  infallibh  flandard  and  tsji  o( 
^rtbadoxy  :  And  tha,t  though  this  f»vouritc  fjrftcm  cannot  bt proved,  not  dc' 
fended  by  fcrlptuie,  it  being  neither  expreCed  or  implied  tber^in,  ye:  all 
chofe  wh-j  lake  the  liberty  to  diflint  from  it,  aa  all  mud  who  fearch  and  ex«J 
amine  (he  fcrij)tute#  fpr  themfelvcs,  muft  be  Taid  to  want  capdour  and  im* 
fartiality.  Again,  rVji  ei/;i<rnr,  this  Committee  have  fome  new  meaning 
tothe  phtaCe  exprefi  fcriptures,  or  elfe  that  this  aflertion  pf  theifs,  "  tha$ 
mankind  are  born  into  the  wrorld  with  a  corru(«  and  vicious  nature,"  is  not 
/if    iT'i.*'  proved  by  exprefifcri^turt.     For  certainly  this  propofition  is  no  where  to  be 

iJWL^Ky     .^  found  la  the  Bible,lying  in  thefe  words :  If  the  Committee  therefore  mean  by 
r    \j-     __    iji     txprefi  Jcripturt  fuch  ej'txprefs  a  propofition  in  which  it  is  affi'medjas  man- 
?  Ji  J'^'"**  gep«'»'!y  «JO,thtn  there  'una  expreft  fcriptuie  for  the  propofition  abave  § 

^     tH   U^^and  they  who  affirm  there  is,  muft.  acknowledge  themfelves  to  be  greatly 
.^1^  if>   ipiftaken  in  fo  doing.     If  they  mean  by  expreft  fcriptures.,  fuch  texts  as  ate 
^       ^X      f  '°  *"  foiini  written  in  the  Eil/ef  whether  ihcy  nave  any  reference  or  not  to 
[jj^<^  ^Cr'  the  matter  to   be  proved   by  -them,   it  may  be  confeffed  their  propofition  ifi 

?■<  Ll*i  PrP^s^ble  from  exprefs  fcripture  ;  fpr  ths.re  are  a  great  number  of  texts  wr/V- 
<4»  «^7  r««  in  tb«  .Bi^/<»  thac  have  nc  manner  of  reference  to  fuch  a  propofition  j 
{fa*l/^^  though  but  very  few  that  have  lefs  reference  to  it,  than  thofe  cited  by  thf 
'  Committee,  as  «x/>r*/>  fcriptures  in  prcofofiti     If  they  mean   by  exprefs 

^^  V^  fcriptures,    that   the  words    of  a    propofition  proved  as  theirs  is,   bj  exprefs 


.j.^,jt/<      fcriptures,  may  be  all  found,  lying  in  dlffsrent  parts  of  the  Bible,  and  fo  muft 

•y^fi'nr^      be  picked  by  partial  citations,  and  brought   together,  in    order  to  form  the 

f  ^^        propofition  }  I  acknowledge  this  propofitiop  may  be  ptovti  by  exptefs  fcrip- 

'^A3  tA^f^j^      tun  jfor  all  the  words  of  the  propofition  above  are  undoubttdly  to  be  found 

r    ftXK^C^        fpmewhcre  in  the  Bible.     And  one  woald  think  the  laft  is  the  meaning  the 

0r         Committee  put  to  the  words  expreft  fcriptu*-e,  becaufc  they  hsve   made  at- 

^**'       *\  tempts  to  prove  their    propofition  by  partial  ciiacions    from    the  fcriptures. 

tl/l\  •^  ^*  ^^  Again,  it  is  evident,  the  Committee  found  themfelves   deftitute  of  fcripture 

^^j.     evidence  in  fupport  of  the  C£//a/x«f/?if/t,  and  therefore  orthodox   notion,  that 


)U 


^ 


inan  is  born  into  the  warld  with  a  vicious  and  finful  nature,  and  by  confe< 
quence  found  themfelves  under  a  neccflity,  in  feverai  inftances,  to  injure  the 
Ccriptures  by  partial  citations  j  hereby  making  them  appear  t»  favour  their 
notions,  when  othcrwife  they  would  not.  Again,  it  Is  evident  that  thoft 
"Vtho  make  fuch  it  blundering  bufmefs  of  proving  their  own  creed,  were  ne- 
ver divinely  authorifed  to  make  creeds  for  others,  or  to  judge  and  condetnn 
otheri  creeds.  There  are  many  other  things  which  are  very  evident,  but  aa 
they  would  not  be  for  the  credit  and  reputation  of  the  Cogamittee,  we  con- 
tent ouiftlvca  with   only  mtn;ionlng  thofc  things   v»hich  arc   for  tkeu  r. 


(     8s    ) 

whence  thcfe  unaccountable     confequenccs  ^ 

rcfult  ?  "  Man  born  into  the  world  with  a  ?c  iVvu  ^ 
finful  nature."  If  this  be  true,  God  is  the  au-"^  i"^^^  -^^^^ 
tbor  of  this  finfulnefs,  as  he  is  the  author  of  htw<.^n^ 
tnan's  nature  ;  this  I  have  fhewn.  "  Man  t/n  j^oit/y^- 
hot  now  made  in  the  moral  image  of  God."aU</n^t* 
If  by  the  moral  image  of  God,  th^fe  Gentle-  {^  ^K^*^ 
men  intend  bolinefs  -,  I  am  not  their  oppo- 
nent, never  fuppofing  that  we  were  born,  ia 

this  fenfe,  holy 1  know   ot  no  fcripture)c/nd/i^^ 

that  fays  that  any  man  was  ever  born,  or  ever  n^^^'^  ^^ 
made  in  the  image  of  God  in  this  fenfe,  that  ifu^  $t^^ 
he  was  made  holy :  If  theCommittce  will  pro-i  et{  "^i  M^ 
duce  one  exprefs  fcripture  (as,  upon  this  fub-  y^^^^nai^ 
)t&.  they  deal  altogether  in  exprefs  fcriptures)  |^    ^^ j 
to  prove  that  any  one  man  ever  came  out  of  j     it  y 
the  hands  of  God  an  holy  creature,  the  ien-_>y^^  a  ^ , 
timent  fliall,  at  once,   have  a   place   in   my'j'^     *., 
creed.     Perhaps  Ge?t,  i.  27,  will  be  cited  as  f^f^ll 
^n    expre/s  fcripture  in  the  cafe—*  So  God'y^^y^ 
made  man  in  his  own  image ^  in  the  image   oJ-^J^^  **^ 
God  made  he  him*  Very  true,     lo   man   was  ti^  Gicw 
made  in  the  image  of  God  after   the  flood, ^'^^^^^'^ 
Wiich  is  given  as  a  reafon   againft   murder,  ti  ti<#,w 
and  that  the   murderer    fliould   be  punifhed^/ (4*-' ' 
with  death,  iee  Gen.  ix.  6,  *  Who/o  Jheddetb  f^ttsU\^  \ 
mans  bloody  b-i  man  (hall  his  blood  be  Jhed :  For (ju.  ^U(f 
in  the  imager/  God  made   he  man.*    Both   inr,-<ifv*  ^ 
Gen»  i.    27,    and    ix,  6,    the    original   word  .L^^^A 
tranflated   image  is  the   very  fame  :  To  fay  '     ^^,  7, 
therefore)  that  the  image  of  God  in  Gen.  i#  ■Jt4<^^t' 
tif.  fffrry   .iuch  fi^^t^^    ^CdJ{iUmpiihiiUnUrniyvi 

CW9'     it/)    tA    -wjf/    Afj^,     MtJ^itr     X'->      ^t,r    t\j    lA   {}/  fii 


(     86    ) 

27j  intends  bolinefs,  and  in  Gen.  ix.   6,  in- 
tends fomething  elfe,  elTentially  diftindl   and 
different,  is  altogether  without  evidence,  and 
is  taking  a  licence  to  fay  any  thing  j  efpecially 
when  the  infpired  hiftorian,  in  thofe  words, 
plainly  refers  to   the  manner    and  condition 
of  man's  firft  creation,  and  founds  his  reafoa 
againft  murder   upon  this  fuppofition,  v\z. 
that  mankind  were  then  made  in  the  image 
of  God  in  like    manner  as  he   was  at  firft, 
which,  upon  a  different   luppofition,  would 
^1^  A   be  utterly    inconclufive.       However,   it   lies  T 
^  n  A    "P^^  ^^^  Committee  to  prove  that  the  image 
^"^7    of  God,  Gen.  i.  27,  was  holinefs  ;  and  upon 
fuch  an  important  point,  I  (hall   receive  no- 
thing, as  proof,  but  exprefs  fcripturc  5    for  I 
do  not  fuppofe  that  iuch  a  cardinal  point   in 
the  lyftem  of  fome  men's  divinity,   is  left  to 
be  fpeic  out,  and  inferred   by  way  of  confe- 
1/      X  quence  from  implicit  and  doubtful  fcriptures ; 
g^^  which,    v»'hen    ihey    (hall    have   produced, 
Vg^xp^  thefe  exprels   Icriptares    will   equally    prove 
fi     ^  /-  ^^^  ^  '^  ^  Noah's  time,  and  by  confequence 
^y^to  the  end  of  the  world,  were  made,  in   like 
qi  ^j-^manner,  in  the   image  of  God,  i^  e.  holy,'-"* 
5rnui   That  men  after  the  flood  were  in  the  image 
^f  liwfof  God,  and  his  favourites,  as  they  came  in* 
ik  tMM^^'to  being,  equally  with  Adam,  is  further  ma- 
gft  t^^^ifeft  from  the  original  blefling  being  repeat- 
^-^^^^cd,  without  any  variation,  except  a    little  en- 
fdUi^'  largemcnt,  and  pronounced  on  the  fature 


i 


u 


(     87    ) 

formation  of  the  human  nature,  fee  Gen.  \k: 
t,  2,  3.     Ana  is  eftablifhed  by  the    Apoftle 
JameSy  who  informs  us,  chap*  iii.  ver.  9,  that 
men  indifinitely  are  made  in  ih^Jimilitude  of 
God.     "  Man  not  tree  from  guilt  or  defert 
of  punishment. "  What,  pray  ate  they   guilty/  «ou  kt 
of  as  they  come   into   exiftcnce,  and   why  .^^^^^^ 
guilty  ?  What  punifliment  arc  they  liable  to,  ia^w^  ^ 
and  why  liable  ?  Did   they  ever  tranfgrefs  ^Xm!^ 
any  divine  law,  or  give  their  iufFrage  that  any  ,f  ^  t7^ 
body  elfe  fhould  in  their  name,  and  on  their  ^„  j 
behalf  ?  Have  they  any  quality  either  of  mind  ^o.  '^)a 
or  body^s  they  come  Jnto  being,that  they  did  ^hT^vl 
not  receive, while  themfelves  were  altogether  ^n^jJilL 
fajjive  and  imonlcious  ?  Does  the  Committee    '     T 
mean  to  adopt  the  9th  article  of  the  39  ar-  ^^  ^^ 
tides  of  the  church  of  England^  viz,  **  That  ^^  ^^^ 
original,  or  birth   fin,  is  the  fault  or  corrup-  ^K-^w  0 
lion  of  the  nature  ot  every  man,  that  is   na-  ^^^^^^^ 
turally  engendered  of  the  offspring  of  Adam ;  F  •  ^''^ 
and  in  every   perfon  born  into  this  world,  it 
deferveth  Gods  wrath  and  damnation  T*  Ori- 
ginal fin,  one  of  the  moft  learned  bifhops  of 
the  church  of  England,  hath  frankly  declar- 
ed  "  to    be  a  contradidion  in  terms  ;    for  as 
the  word  fin  implies  an  adl  of  the  will,fo  the 
word  original    implies   the  direft  contrary  5 
and  fuppofes  the  criminal  afl  to   have  been/.y^*^^ 
committed   by   another,   to  which  aft  that  m^^  ^^ 
perfon  to    whom   the  fin  is  imputed,  nei-  ui^^r^- 
ther     contributed     by     thought,  word,  or  ^iwK^c^^t^ 


(     8§    ) 

i3eed."*  Says  another  famous  writer  upon  tEe 
jciUte^  above  article—"  To  affirm  that  every  mem- 
t  fW^  ber  of  the  human  race,  upon  the  account  of 
'at?<i4.t^  j^dams  fin,  doth  really  merit  God's  wrath 
KfT^  a<  ^^^  damnation^  i.  e.  that  infants  are  no  foon- 
bucat  ->  ^^  ^°^"  ^^^"  ^^^^y  become  juft  objedls  ofGod*s 
*  heavy  anger  and  deferve   to  be   damned  :  To 

be  damned  for  an  a5l  in  which  they  had 
not  the  leaft  fhare  ;  an  aft  committed  fix 
thoufand^tix^  before  they  came  into  being. 
That  the  all-perfed:  and  blefled  God  is  an- 
gry even  to  wrath,^\iki  the  work  of  his  ov^n 
hands,  who  never  have  done,  were  never  ca- 
pable of  doing  the  leaft  thing  to  offind  him. 
This  will  be  pronounced  a  dodtrine  fo  abhor- 
rent to  nature,  to  juftice,to  truth  (may  it  not 
be  faidjfo  impious  and  prophane)  that  it  is  can- 
didly prefumcd,  that  there  is  not  one  fen- 
fible  and  fober  clergyman  in  the  kingdom 
feojtj  ^^1^0  believes  it."f 

vt^^  H  npi  A^T.  III.  &c.<— Voted  dangerous  by  the 
ftMihtij^  council  :  It  rh'uft  undoubtedly  be  dangerous 
ii/c  J74AH-   if^oted  lo:  But  what  reafons  do    they  offer 

"  es  their 


more 


ptiAkikf^^^  prove  this  article  dangerous,  befide 
irnTrtu^  .vote?  Why  truly  they  have  found 
^'3H  '(   ^^^^^^   fcriptures---i?^^.   iv.  5,  6.    But  to 

-  okwrvin  him  that  worketh  not  but  believeth  on  him  that 

^A^lxK^  juflifieth  the  ungodly ^  his  faith  is   counted  for 

^  li^4j^i   righteoufnefs — Even  as  David  alfo  defcribeth 


\,w>v 


:ujih' 


•  f     *  Thoughts  on  Self  Love,  innate  Ideas,  &c.  p.  if, 

UrWi^  «-*'    t  TheDJgentio|GintUma»*c.  p.  305.     , 


(     S*7    ) 

Second,  Whether  an  avowul  of  the  affirma- 
tive does  not  involve  in  it  this  propofition, 
viz.  That  the  Almighty  has  fufpended  his 
favour  and  grace  upon  an  impoflible  conditi- 
on, and  inflidis  a  penalty  upon  the  non- per- 
formance of  this  impoflible  condition  ?  And 
Third,  Whether  this  is  not  a  grofs  rtfltaion 
upon  the  divine  chara^er,  by  making  God  an 
hard  matter,  reaping  where  he  has  not  fovv-  ^ 
ed  ?  &c. 

The   Corilmittee  difclaim    the   notion  of 
6od's  requiring  natural  impoffibilitics  as  they 
are  pleafed  to  call  theni,  yet  feem  to  fuppofe 
that  God  requires  impoffibilitics  in  (ome  fenfe, 
or  other,  for  they  go  on  to  fay-—**  But  at  the 
fame  time,  muft  believe   that  nfian's  inability 
to  holinefs  is  fuch  as   fully  to  juftify    thofe 
words  of  our  faviour,  John  vl  44,  *  No  man 
can  conie  unto  hie^  concept  the  father  which 
hath  fent  me  draw  him."  And  of  the  Apoftle, 
l^om.  viii.  7,  *  The  carnal  mind  is  not  fuh- 
jeSl  f  the  law  of  God,  neither  indeed  can  be:" 
But  are  impo£tbilities  required  of  us  in  ei-/-^^'^^^, 
ther  of  thele   fcriptnrcs  ?   Par   otherwife,  I  ii>^  {^tv\r%  ' ' 
think :  It  is  true,  we  cannot  come  to  Chrift  ^<ft  P^r^^ 
in  the  fenfe  of  our  faviour's  word?,  vrithout  ruu|^«*>*^ 
the  drawing  of  the  father  ;  and  it  is   as  true  ^*  i^  >  ?^ 
we  are  not  required  to,  wirhout  and  feparate   .^^  ^^i" 
from  this  drawing  :  We  are  capable  of  be-  ^         " 
ing  drawn,    we  can   be   vvorkers  together  ^^  '  / 

with  G^d,  and  neither  more  nor  lefs  is  r^-^^^'^  ^"^ 
'^  chA^%^  iitt!  v^  n^ivf^  aHi^  ccTii  «^^  "^^^      I 


(98     ) 

quired  of  us  in  this    affair  :  How  fhca  does 
tlie  thing  required  exceed  the  ability  to  per^ 
form  ?  As  to  ihc  words  of  St.    Paul,    every 
body,  I  fappofe,  will  grant  that  a  carnal  flelh- 
ly  mind,  that  is  in  purfuit  of   the   things   of 
the  flcfh,  is  not  fubied  to  God's  law,  and  in- 
deed cannot  be  rennainiiig  fo  5  fo  our  faviour 
informs  us,  that  *  no  man  can  ferve  two  ma- 
fters  \  but   what  is  all   this  to  the    purpofe  ? 
Becaufe  a  man  cannot  convert  himfelf  with- 
out  divine   help ;    becaufe    a  carnal   fleihly 
mind  is  not,  dnd  remaining  fuch,    cannot   bs 
iubjei^l  to  God's  laws,  /.  e.  becaufe  a  man  can- 
not   lerve    two    mafters  :  Does  it  therefore 
follow,  Firft,   That    fach   fcriptures    are   a 
proof  of  ihQ  diftindtion  between  natural    and 
moral  power,  as-the  Committee  would  under" 
(land  and  apply  it  ?  Second,  That  man  is  ut- 
terly  unable  to  do  what  the    golpel   requires 
in  order  partake  of  its  benefits  ?    And  Thirds 
That  God  requires  impofjibilities  of  his  crea- 
tures as  a  condition  of  the  beftowment  of  his 
iiiAs     ii  grace  ?  It  is  fur  prizing  that  men  fliould  ufe 
I  xU<riy^     Bible  and  reafon  in  this  manner ! 
i^k/o«i««,      But  they    proceed — "   Should   we  admit 
tH^  it£k^'^  "that  man  hath  full  power  to  do  all  that  the 
/'  C         '  gofpel  requires  of  him,in  every  fenfe  in  which 
\       ^    ,    he  might  be  laid  to  ponefs  it, we  conceive  wc 
A  ^     J^  '  muft  then  admit  a  principle  of  holinefs  in  him 
)\}  ir  J  y^    naturally,    in  his  fallen  ftate,  contrary  to  the 
'    J^-*^^T  word  of  God,  or  Utterly  deny   the  force  of 

-r  ....    0f   ic  <i4.^£^,j/i»,.    /•/man    <kstd^   IMK  <»^ 


-     (     99     ) 

moral    obligadcn."— 'Only   add  the    words, 
*  in  order  to  cur  taking  benefit  thereby^  which 
w^cfds,  I  muft  think,   they  have  Oefignedly 
fupprefled  all  along,  in    order  to  give  them- 
felves  fcope,   by  mifreprcfentation,  to  caft  an 
odium  upon  me  and   my  fentiments  before 
the  world  ;*  I  fay  only  add  the  words,  in  or-* 
der^  &c.  and  their  reafoning  as  it  refpedls  the 
cafe  in  hand,  will    (land  thus --Should    we 
admit  that  man  hath  full  power  to  do  all  that 
the  gofpel  requires  of  him  in  order  to  his  tak- 
ing benefit  thereby^   in   every  (cnfe  in  which 
he  might  be  laid  to  pcflcfs  a  full  power  to 
do'all  that  the  gofpel  requires  of  him  in  order 
to  his  taking  benefit  thereby^  we   conceive  we 
muft  then  admit  a  principle    of  holinefs    in 
him  naturally,  &c.     The  public  may  judge 
whether  fuch  reafoning  is  to  the  cafe,  or  not, 
or  even  to  the  credit  of  thofe  who  ufe  it— - 
I  would  afk  this   Committee,  are  we    under 
obligation  to  yield  the  fame    obedience   that 
Adam  was,  as  a   term  of  the  divine  favour  ? 
Are  we  requiied  to  exercife  holinefs  in  crder 
to  holinefs  ?  Apd  by  the  force  of  moral  obli- 
Ration,  arc  the  unregenera^e  bound    to    yield 

*  I  mPin  not  to  charge  all  Calvinifts  with  bring  inflo«nced  by  tj.e 
f()ir»t  of  Calvin,  though  in  m?rt7  inftaucfB  it  srppar»,and  fre m§  icffparabl* 
fiom  the  tenets  th<m<clvfi,  which  have  in  innpmr<«b'«  h{\irtt»  br<n  tr?- 
nifefted  by  the  uncbiiliin  mrtbodi  tal^en  for  their  foppcrt  •>- ^tf.  yoin 
Calvin  himfelf.  wa«  a  great  peffecoto'— wrotr  abcck,aswfll  as  Bfxa,  in 
defence  of  perf<cuting  mtafuree,  ard  trrjtcd  ftvtial,  tot  inftiici>r  to  hinr  f»if, 
with  great  difingenuity,  and  even  inhumaniry  meitly  bttaisfs  they  d'if?ri»<! 
from  him  in  fent»menf«<»— witnefi  C/)/W/fa,    Sfifftust    and    ^'j'm  hcJJr:. 

Tj?,  17»,  173,  T74. 


(        lOO       ) 

this  obedience,  and  exercife  fuch  a  principk 
in  order  that  divine  grace  be  confercd  ?  If 
fuch  opinions  as  thefe  are  couched  under  thp 
above  dark  and  ambiguous  citation,  it  is  de- 
fired  they  would  emerge  out  of  obfcmity,  and 
in  day-light  avow  the  opinions,  and  not  hide 
themfelves  in  clouds,  and  darken  counfel  by 
words  without  knowledge.  They  conclude 
thus — "  For  to  adapt  the  rule  of  duty  to  the 
bias    of  the  depraved    heart,    is   to  make  it 

what  we  pleale and  it  is  repugnant  to  all 

our  notions  of  the  perfeftions  of  the  deity, 

)  that  he  (bould  give  his  rational  creatures  fuch 

/  mutuable  variable  laws,    for  his  laws  are   all 

like   himfelf   holy,  juft,  and  good  immuta- 

th.K>     )^.bly/*     Then    God  cannot  publifli   a  law  of 

Qiuiig^fP  grace  through  a  mediator,  and  fufpend  a  pro- 

^  ^ ;     '    mile  of  faving  bleffings  upon  ths  faithful  and 

"^   *'^^**perfevering  endeavours  of  his  finful  creatures 

^^ f*^i^     as  the  condition  of  their  beftowrnent  :  I  (ay, 

.8     God  cannot  do  this,   unlels   he   renders  his 

?JhcJ*  ^^^Jaws  mutuable  by  adapting  them  to   the  bias 

rjk%^  Its  hx'of  the  depraved  heart  ?    He  cannot   in    arid 

\f^\  {^^  through  the  great  redeemer,  publifli   liberty 

t      ^SSk%^^  captives  upon  a  condition  pofTiblc  for  them 

^       to  perform,  and  not  deftroy  the   immutable 

!l  ^^^  ^    A  J^ohnelSjjuftice  and  goodnels  of  his  own  laws  ? 

#/i:Ci.ai  |>  4^ What  would  they   iniinuate    but    fomething 

riiiU{  Ih^^kt  this  ?  The  Gentlemen  appear   to  me  to 

it  rccufM  be  greatly  confufed  in  their  notion  of  things, 

yurl  "^^f  owing,  I  am  perfuaded,  to  their  not  making 

lh4*-  ifcK^i^    ^^   l^ty*  ^y^\  '^it.  Jili^nr^A  «t^» 

—   14  ,^  -^ t..  I    ft  .  '^\ /L...    .**   s-i 


(     Joi     ) 

thev/ollowing  neceffary  diftinaion,  viz.  b(>.  ^^^ '^J 
iwcen  what  is  God's  work,  and  what  is  ours  ^  ^"^  ^^^ 
in  the  affair  of  our  falvation  ;.  To  renew  the/u'i<i{^'^ 
mind  is  the  work  of  God,  divine  grace  is  his  itr-^  A^ 

gift. Our  bu^ncfs  is  to   improve  our  ta-   tiw^fi  *H^* 

lents  in  the  bed  manner  we  are  able;  to  i}u^  Ciihii 
exert  our  faculties  in  endeavouring  after  di-i<^?'s  i^  ^ 
vine  grace  in  the  way  of  God's  appointment ;  ^^  t^^  « 
to  feek  for  divine  wifdom  as  for  filver,  &c.?'i^  ^!^t 
God  does  not  require  us  to  exercife  a  princi-r/^c  (jJ^ 
pie,  power  or  faculty  we  have  not,in  order  to,^riiL»f{u^ 
the  obtainment  of  any  bleffing  whether /iy  uttV 
temporal  or  eternal.  For  as  tVoIla/lon  well  fo^Vi  Sir 
obferves,*'  If  he  has  no  fuch  power,then  his  fu.^  Ik^ 
power  of  that  kind  and  degree  is  nothing ;  Wm'^  adi 
and  it  is  nothing  that  is  required  to  be  appli-  ^ui^Ux  ndt 
ed  :  Therefore  nothing  is  required  to  hcpcn^trt  U 
done."*  And  Dr.  Ojwald-—*-^  A  conneftioa  i:  -  9^  (JL 
betwixt  obligation,  and  power  to  fulfil  the  /iui'  uvnt 
obligation,  is  apparent;  and  fo  inviolable,^*^ .  (r 
that  if  you  fet  afide  the  latter,  the  former  va-fftrtit  %' 
nifhes  of  courfe.  In  all  contrafts,  and  with-flfi^y.  il 
out  an  exprefs  contrad,  it  is  underftood,  that  Wir/^  A 
whoever  fails  in  fulfilling  his  obligation,  lies  ]ii,y^  e^. 
under  the  pertalty  :  But  whoever  thought  ^yiux^  lu 
any  perfon  under  an  obligation  to  do  whatc^MsAvi. 
he  hath  not  power  to  do  ?  Mad  men,  and  r^-iM  ^cf 
tyrants,  who  are  often  mad  enough,  may /^x^.  n/<4/ 
infift  on  obligations  to  perform  impcfSbilies  y^iL'n^^-^ 
but  that  learned  men  Should  maintain  a  fub-  ^^juer  \ 


(       102       ) 

^^yyj^K  tiC  debate  on  any  fuch  fuppofitlon,  is  unac- 
,  ^  .^..5  countable.  There  is  not  only  an  apparent 
,  A  and  inviolable  connexion  betwixt  power  and 
^'i^/'^  obligation  ;  but  the  laft  is  commenfurate  to 
i|/  aW  ihe  firft  :  Which,by  the  bye,  lays  the  learned 
7tL'ri:u.  under  an  obligation  to  make  mankind 
k  ^m^7^  acquainted  with  the  extent  of  their  powers  ; 
/^  -  ^^4ibecaufe,  in  proportion  to  them,  they  {hall  be 
^  i  ^^s    ^accountable  to  him  from  whom  they  are  de- 

(kix^^^        Art.  V.    Owned  and  defended  :   Voted 
ht5  '^^   unfcriptural  and  dangerous :  This  vote  is   an 
j^^ii^  Mi'(P^unanfwcrable   reafon  5  I    {hall  not  therefore 
\       ^\     enter  the  lift  with  it,  but  let  it  ftand  in  \X.%full 
^           forcey  and  go  to  the  /j-u^and  to  the  tefiimony^ 
'a^  H      i^hey  fpeak  not  according  to  this  word,  it 
Y  C€^^'-     js  becaufe  there  is  no  light  in  them.     I  {hall 
y'|7ifai^t>  do  Iktle  elfe  here  but  confider   the  evidence 
ri.nk.vn)    <hey  have  advanced  in  defence  of  the  nega- 
tf<^iMA.f'V>  ^'^^-     After  obferving  that  I  appear  openly 
,             to  defend  the  article,    they  fay,  **  But  to  us 
.  ax»<JiKj    it  appears  J/r^<^/y  oppofite  to,  2inA Jubverfive 
(l^vfLt^    of  tht  gofpel  method  oi  falvationJ'    A    very 
t\  jZ-^nrttr  heavy  charge  furely,  and  not  to  be  exhibited 
rt  id^     sgainft  a  fellow  Chriftian,  much  lefs  againft  a 
fc<  fmVi^  ^^^^^^  labourer  in  the  kingdom  of  the  prince 
,         i  '  cf  peace,  without  direSi   and  indubitable  evi- 
^  V^          ^^"^^^  iioni  the  unerring  {landard  of  religious 
^f^^*j^-  fiuth,  the   holy   fcriptures.      But  what  evi- 
ix  h  l'*f«^^;- 

fl>       ^      j- Oswald's  Apptal  w  cammcnftafc  in  btbllf  of  lel'glon.  Vjl.    He 
C»    Ji  encf.  2ci-i.  '  ,  Hi 

«.».4?i  /t.  „  •^-t.':y »..  ^ji.  i,^  lAt  4  fi  pu9i*> 


(     J03     ) 

dence  have  thefe   confident  judges  and  con- 
demners  of   rny  creed  produced    in    defence 
of  this  iheir    weighty   charge  ?  How   have 
they  made  the  article  appear  op^pcfite  tOy  yea> 
even  (ubverfive  of  the  go/pel  method  of  falva- 
tion  ?  Why  their  evidence  is  ufhercd  in  with 
a  felj-contradidlory  afTertion  in  ih^  following 
words-—"  No  dodtrine   is   more   plain  and 
frequently  taught  as  a  foundation  principle  in 
the    holy    fcripture,  than    that  the  believer  % 
juftification  before  God  is  'wholly  on    account 
of  Chrifl*s  righteoufnefs/>(-     Refpt(5ling  this 
remarkable  period,  I  would  afk   the  follow- 
ing queftions,  Firfl,    Whether  fomething   is 
not  required  to  be  done  by  us  in  order  to  our 
juftification  ?  Second, Whether,when  a  favour 
is   confcred  upon  me  iJobQlly  on  account  of 
what  another  has  done,   any  thing  can    be 
required  of  me  as  a  condition  of  its  beflow- 
ment  ?  Third,  Whether  the  above  citation 
is  not  felf-contradidiorfy  by  fuppofing    that 
faith  is  a  qualification  or  condition  in  the  fub- 
jedl,  prerequifite  to  juftification,  and  yet  that 
we  are  juflified  wholly  on  account  of  Cbri/l's 

f  H<re  ic  muft  bt  confefled«Dor  need  we  diflcmbic  U,th9X  pcrfonal  m«rit  or 
demerit  caoaoC  be  tiana/cired,  righteoriiaefs  or  guilt  cannot  be  (hifed  froooh 
«n>  to  another.  La«g morn's  Serm.  Vol.11,  p.  «35. 

J^nd  it  muft  bt  ownid«  that  our  faTtout'a  good  afiiont  cannot  be  properlj 
and  ftri£tl]r  oursf  nor  our  tad  affiom  hit  :  And  in  tbie  (enfc,  pccfooil  mciic 
■ad  demerit  coooot  be  Cransferreo.  Ssxd*s  Serm.  Vol.  II.  p.  394. 

The  foul  in  aii  agings  of  faith  on  Chrift't  righ^eoufnefi,  ought  to  look 
at  this  ligbuoufDefa  as  ia  CbriA}  and  not  in  himfelf  who  faeliefttb. 

Dr.  WiLtiAMs,  Vol.  III.  p.  44. 

A  Judge  pronouncetb  men  to  bt  what  thej  are  according  to  laW)  and  r.oi 
mikci  thfm  to  bs  (ightioui  who  ais  noCi    6axtes,90  jQfti£?at!9n* 


(     i04     ) 

rlghteoujneji  t  But  let    us   look   into    their 
fcriptures  ;  "  Ro/n.  iiL  28,  A  man  isjufiified 
'      B'9  faith  without  the  deeds  of  the  law  J'     It  is 
defired  that  the  reader  would  particularly  bear 
in  mind  what  this  and  lome  following  fcrip- 
tures are  brought  to  prove,  viz.  •*  That  the 
believer's  juftification  before  God  is  wholly  on 
account  of    Chriffs     righteouCnefs'*       The 
Apoftle's  words  are,    as  cited  by   the   Com- 
mittee, *  A  man  isjujliHed  by  faith  without 
the  deeds  of  the  law*    The  confequence  they 
would  drawy  and  indeed    it  mufl  be  drawn^ 
for  it  will  never  folkw,  is  this,  therefore  we 
are  juftified   wlfolh  on  account  of  Chrift's 
i77«i*jij<righteo?ifnefs  :  Becaufe  the  Apoflle  tells  thei 
cenclitit;  Jews  that  a  man  is  juftified  by  faith  without 
^//itTtthe  deeds  of  the  jewifh  law^  in  obedience  to 
114.1^^  i^  which  law  they  were  feeking  to  be  juftified  ; 
tn^^r^K    that  therefore  we  under  the  gofpel  arejufti- 
cti  u»*<-  fied  without  obedience  to  the  laws  of  Chriftc,  ^ 
i  hxt  lifl^though  juftifled  by  faith,  as  the  Apoftle  de- 
f  ^,^      dares  in  the  words,  which  faith  is  an  aft  of 
i\^,^  ^v  perfonal  obedience  to  the  Chriftian  law,with- 
i  tisl     out  which  no  one  can  ever  be  juftified.  The 
j^cti-^^    Committee  firft   contradld  themlelves,  and  T 
tit<f  A^^then,  to   keep   themfelves  in  countenance, 
<Ktt^     haul  in  St.  Paul2LS  favouring  their   abfurdityo 
r/*  ( W  The  next  fcripru^e  cited  by  them  is  the  20th 
w  ijjri.vttyerle  of  the  fame  chapter — *  By  the  deeds  of 
Ui^M    the  law  there  fl^all  no  Flejh  be  juflijied  in  his 
\  U       Sgbt  \  i.  e.  by  obedience  to  the  law  as  merh. 


(     105     ) 


irv'.w. 


forious  no  man  can  be  juftified   in  his  fight 
Bat  is  this  plainly  taught  us  in_thc  words,viz,  -f  ^^^ 
that  wc  are  juftsfied   wholly   on    account   of  liiln^X' 
ChrilTs  righteoulnefs,   without   and  jeparate  f'^,y^,,TlM^ 
from  obedience   to    the  A^wj  of  Chnlt  j  ef- V^  >(f^^^ 
pecially  when  the  fame  /Ipo/lle,    in  the  Jame  t.y|f  rt^ 
chapter,    ytd^   z'iih,  ajerts  ju/iification    ^yQ^^^^rr 
/tf/V/&,  which  /^//V<6  is  ao  a^  of  go/pel  obedience  ?  ^^^ ,  [^ 

They  proceed ^"  Titm  iii.  7,  TZ^^r  betng   ^^  ^^  \. 

jullified  by  his  grace,   we  Pmll  be  made  heirs  '  ^^^'^  ^  ^ 
according  to  the  hope  of  eternal  life:*  /.  e,  we  Uiirr  avv 
are  juftified  by  the  grace  and  mercy   of  tbe^j£?^u«ft 
gofpel  through  Chrift,  and  not  by   virtue  of  tii^^^dY 
our  own  works  as  meritoiious  of  fo  great   ^crtn  1[%^ 
favour  J  though  none  but  the  obedient   be-J^if|^| 
lieveris,  or  can  be  juftified  upon!   the   golpelej^vVoKer 
plan.— -But  from  thefe  words  are  we  "  plt^i^' .t^mui^^ 
ly  taught  that  the   believers  juftification  be-^J4^*it.  r 
fore  God  is   wholly   on   account  of  Chri/i's  ly^-^tj;^ 
righteouJnefs'*—i  e.  are  we   plainly  taught  a  utlx^i 
palpable  contradidion  f  A  gift  beltowed  upon  /^^  £^^ 
me  wholly  on  the  account  ot  another  perfon,  ' ' 
and  yet  fufpendcd  on  a  per/onal a^ ot  myown^  ^^^^^1 
as  a  prerequifite  or  condition  oi  its  belhwment^  -^^  ^^' ' 
I  look  upon  as  a  contradidiion  in  /^r/w^   They  ^(^  ^^ 
go  on  to  cite  **  i?(?/;i.  v.  19,  So  by  the  obedi-  A^^^% 
ence  of  one  Jhall  many  be  made  righteous  J^   A-  i^tdih 
nother  inftance  of  their  abufeof  icripturc,  by  icict'  * 
partial  citations  j  whereas  had  they  been  ho«  ^j*  5<*lTi 
ujeft  enough  to  have  cited  the   whole  verfe,  f\^^\^  \^ 
any  one  converfant  with    the  hibhi  woald  '         .-' 

e|  C(ii,    ri^ci/  h^d  enfju aQ  //*tii  art-  r^  ^  i" 


(     io6     ) 

h^am  hzvcfeen  at  once  that  this  fcripture  was  ncU 
ca(  rf  ther  exprejjly  nor  implicit h  to  their  purpofe/ 
Inf  c.t«>^rBut  to  take  them  on   their  own   ground — If 
fim-  *^    ^^^  Committee  imagine  St.  P^r//  to  fpeak  in 
\    ^/  this  and  the  preceediiig  verfe,  oi  that  righte- 
i^^^  oufnefs,  and  ^/6tf/ jaftification  which  is  to  life 
ftc  v>tiy^  etenialy^\iy  will  they  infill  upon  making  Su 
^  ^fTi^PW  contradict  himfelf,   by    dreaming   that 
qindt^^  this  juftification,  and  this  being  made  righte- 
JiX  '  ^    ous>    muft     exclude  all   reference   to,   and 
^  ^^^     connexion  with,our  perfonal  obedience, when 
tn*  y^^i'^aith,  which  is  an  ad  of  perfonal  obedience 
,^:^^^,M^    ^  to  an  exprefs  command  of  the  golpel  law,  is 
cal   ti    expreffly  made  a  condition  of  our  juftificati- 
^Vu  hii^^^^^y  ^^  ^^'^^  hiaifelf  ;   yea,  even   in  the 
/cHuY^  words  thsfe  Gentlemen  themfelves  have  had 
?  ^  the  handling  of?  They  proceed  next  to  give 

f  i^^i"^     ys  the  fum   total   of  the  above  fcriptures  in 
'oiiii^  ^  the  following  words;  "  Can  any  thing  be 
Ihi^f^    ---more  evident    from   thefe  and  fimiiar  texts 
than  that  the  matter  of  our  juftification  be- 
fore God   is  not  our  own  perfonal  defe<^ivc 
obedience,  but  the  all-perfeft  righteoufnels 
of  Chrift  imputed  to  us,and  received  by  faith 
alone  ?"  /.  e.  Can  any  thing  be  more  evident, 
&c.  than  that  the  matter  of  our  juft^fication 
before  God  is  not  our  own  pferfonal  defcdivc 
obeflience,  but  the  all-perfedl   righteoufnefs 
of  Chrift  imputed  to  us,  and  received  by  an 
a£f  of  pet  Conal  obedience.     How  is  it   poflUblc 
.         ^^^^^  men  can  reafgn  thus,   and  drag  confe- 
Y^firl  ruc^tav*/  oiL-r  an'^itcT  /lit ufi  /u*4><  alkfi 


(     1C7    ) 

qucnces  in  this  manner  j  men  who  look 
upon  themitlves  divinely  auihoiiled  to  be 
the  judges  of  other  people's  creeds,  and  to 
juftiiy  or  condemn  them  at  pleafure  ?  But 
perhaps^  what  follows  will  relieve  the  diffi- 
culty i  "  This  righteoufncfs  of  Chrift  is  the 
fcle  and  exciufi'De  ground  of  our  pardon  and 
acceptaiice  with  God  and  juliif  cation  at  the 
Redeemer  s  barT^     But  how  do  they    make 

*  Thi'5  ?(rsition  of  cbe  Comniittte  is  contradiftory,  in  my  opinion,  F^rft, 
To  themt---  *e9.  Ja  one  piaca  ihejf  r;.«ak  of  the  bel  cverV  juftlficaticn  be- 
ing wioAj;  rjQ  accounc  yfXh'ift'e  fighteoufiisft— in  ano  her  thic  Chrti'a 
righteoufncfs  is  rtcciycd  by  faith  alone— But  here  they  fay,**  The  iights(  cf- 
nefg  of  Ch.ift  is  the/o/^  and  txclufiije  g'ound  of  our  pardun  and  acteptance 
wiih  God,  *a6  ju ft ification  at  the  rtdumtr'i  bar,''*  Tnat  vt  arc  juft;ri?d  by 
faitb,  and  that  Cbrift's  righteoofncfs  ie  ihtfole  sftd  exclu/ive  grciicd  oi  our 
juftific8tion,ire  prcpofitions  a>ntradlftory  the  tn?  to  the  ccbe-  j  it  is  to  In- 
clude and  exclude  faith  at  the  fame  time,  *'  If  sli  works  ?rc  excluded  in  otr 
juftiffcaticn,  and  faith  be  a  wcik,  then  faiih  is  exc'iidrd  :  But  f«ith  is  k 
work. "(d)  "  It  is  gofpeJ  preaching  to  cili  mtn  to  bs'itte,  rcpcnr,  and  to 
ttll  thecB,  if  they  do  (o,  Gcd  v»i!!,  fo»  Cbrif:.'3  f^ke,  forgive  ihem  ;  and  it 
they  do  not  fo, the'.rCn  will  iem3ia.'(//)  If  faith  and  iepent»ncc  a»c  rtqui- 
fite  conditions  io  the  fuhjeft,  without  wh'ch  he  will  never  be  pardoned  and 
JuftificJ,  then  the  lighteoufntfs  of  ChiiA  is  not  the  Jolt  and  exchf.'ue 
ground  ofoatfardon  zni  jufiljicat'ion  ;  uniefs  they  rasan  by  U^is  phafe  ih«c 
ir  J8  the  foie  in6  txclufiiely  ir.clvfi'v$  ground,  &:.  ;.  t.  indu/ivs  of  fuiib  j 
*liich  they  thetr.felves  fcem  to  include,  or  r.at^?cr  to  include  ar.d  f  xciuce  n 
beft  fuits  their  purpofs.  Secan*^,  To  the  exprefs  dedarafion  of  ;he  re- eem- 
er  himfelf.  Where  the  bar  of  the  rrdremer  is,  h's  Apcfllc  hai  tc!d  us,  2 
Cot*  T.  lo.  By  what  rule  th;  redeemer  will  prcceed  in  juftifying  and  ccn- 
demning,  re*arcing  and  puDifh'.nj^,  at  this  his  bar,  lie  himfelf  has  info  rrj' 
«c  'aiyMaitb.  x'l.  37.jand  xxv.  31  veifc'  to  the  e.  d,  Hencs  we  fre  that  owr 
final  doom  « ill  be  fixed,  not  by  virtue  cf  the  rightcoufnEfs  tranoihfr>cf 
our  intereft  in  it,  but  according;  t<i  our  m>ral  fafhaviour  while  in  a  ftate  of 
trial  and  difcipline.  «'  We  ihall  be  jufiged  by  ll.c  grace  and  mercy  of  tlic 
f ofpe),  and  not  by  therigou's  of  unr:lcr:ting  juiHce.  God  wiT  inCtcJ  ju^ge 
thi  iDorld  inrigbtecufnejsy  but.  it  it  by  sii  ivar.geUcal,  net  a  Ifgil  rigtt€cvj» 
rtfi."\^c)-^^*  Bui  we  muft  cbcy  all  the  law*  of  otr  faviou",  if  we  Anuld  be 
cwneJ  by  him,  and  would  be  accepted  in  h'm  ;  which  is  that  c?an|il!c.il 
Tigbteoofnefi,  upon  which  f>ur  final  joftficirion  and  abfcii  li  n  by  cur  fa- 
»iour,  when  he  fhall  corr.e  to  judge  the  wot!  J,  d?pecds."(fl')  Thiid,  It  givsi 
Hs  a  fa]r<  chari£ter  of  the  m.ral  governor  of  ibe  world,  a   though,  in    the 

diflriburicn 
(tf)  Baxter  eti  Jujlificationy  p.  193.     {b)  0«cn  en  Jt-fiifcothify  p.  734^ 
[c)  Dr.  Atterbury'i  iirwsnj,  vvK  \\*  \>  '54— S«     (^)  Z^r.  5h«l^ck'J6tfr- 
.'  c-j,  vol,  I  J,  p.  44. 


(     io8     ) 

-  evident   the   above    anti-fcripturai    notion  i 

^  Why,  "  Rom.  X.  4,   ForCbri/i  is  the  end  of 

the  law  for  righteoulnefs  to  even  one  that  be- 

f  lievethr  /.  e.  the  defign  and  end   of  the  law 

J3  was  to  bring  men  to  Chrift,  that  by  believing 

^  in  him,  m  obedience  to  his  gofpel,  they  might 

o  obtain  juftificaiion»     Is  this  (cnpture  full  d^nd 

0xpre/s  ^v'ldcnce,   that  the  righteoufnefs  of 

^  Chrift  is  the/ole  and  exclufive  ground  of  our 

h  pardon  and  acceptance  with  God,  andjufti^- 

:?  cation  at  the   redeemer's  bar,    when   not   a 

^.^^ht^''^^^^  is  (aid  in  the  text  about  Chrift's   perfc- 

>f  'i-ri|tif»^»r»2l  righteoufners  5  not  a  word  about  our  par- 

»*  f.i^  f^4s'^-don  aud  acceptance  with  God,  and  juftificati- 

.  ucii-^    on  at  the  redeemer's  bar  ?  Oar  final  jaftifi. 

'i'.  tn^m.r^  Cation  and  acquittal  at  the  redeemer's  bar  is  a 


akiiM^^^  ^^'  ^^^  ^"y  ^^2it  within  ^he  limits  of  the 

^    #    ^faced  canon  would  haye  anfwcred  the  pur- 

^khit  P°^^  ^^^ ^^  ^^^''     Shall  fuch profound reajon- 

^      k~ ,.^^\^x\)i^Uon  ofhi»  favours,  h«  paid  no  regard  to  th«  moral  charaflari  of  hla 

•'  ^     'k         fubj«fti,  whether  deferving  of  praif*;  or  blam<^,reward  or  puniHimcnt.  *'  Mo- 

i      ^  r»>  gavernmsnt  confifte,  not  barely  in  rewarding  and  punifh^ng  men  for  their 

^^  >(W<4.  -  aftions,  which  the  moft  tyrannical  perfon  may  do  ;  but   In    rewstding    the 

>       I        (righteous  and  puniihing  the  wicked  \  in  rendering  to  men  arcocding  to  their 

iS_ti  .?.0   afiioo»,confidered  ai  good  or  e?il.     And  the  perft^ion  of  moral  government 

'i^iX  ^  -     **°*^'** '"  ''°*"B  *^'*'  *'*''h  rega:d  to  a!)  lnteHi|«nt  creaiutee,  in  an  exaft  pro- 

)  t  bP"'"""  *<*  ^^*''  pe'foD'l  merits  and  dsraerits  *Y«J 

...  &lS  "tt^*^  -      Fou'.th,  If  Ch'ift'arighteoufatfs  be  rhe/o/<ind  exdu^ve  ground    of  oor 

K,  .'*  pariion  and  scccptance  with  Gad  and  juftificatton  at  the  >edceme»'8  bar,  I  fee 

^tins^iM-'f     «»''  why  an  holy  life  io  obedience  to  the  lawa  of  Chrift,  i«  rot  utterly  tn<i 

et^aally  excluded,  and  ineajuftifie4iod|»9rie^d  hue  »cd  feereifcw  in  2U 

.         ^5r*i«     their  Cne. 

t 


(     I09     ) 

trs  as  thefe  fet  up  the  trade  of  creed  making 
and    creed-condemning  !  But  we  have  not 
done  with  them  upon  this  oppofmg  and  fuh^ 
verting  article  yet  :    "  Saints  in  glory,    fay 
they,  arc   defcribed    as    having  their   robes 
made  white  in  the  blood  of  the  Iamb,  Rev*> 
vii   14.  "^beie  are  they  which  came  out  of  great 
tribulation^  and  have  walked  their  robes  and 
made  them  white  in  the  blood  of   the  lamb^ 
Would  they,  from  thefe  words,  infer  that  we 
are  not  finally  juftified  and  acquitted  atthere- 
deemer's  bar  by  our  own  works,contrary  to  the 
plain  declaration  of  the  redeemer  himfelf,and 
the  Apoftles  who  fpoke  in  his  name  ?  I   alio  -f  1^:^ 
cWtRev  xxi.  7.  ^  He   that  overcometb  fhall  t^^su-th 
inherit  all  thingSy  and  1  will  be  his   God,  and  Chix^i 
he  Jhall  be  my  fon  5'  and  infer  that  we  are  not  ^^  ^^, 
finally  juflified  at  the  redeemer's  bar  by    the      ^ 
righteoufnefs  of  Chrift  (olely  and  exclu/ively^  ^ 
but  by  our  own   woiks  j  and  this  inference  '^•^^ 
iSj  at  leaft,  implicidy  contained  in  the  words    ^'«^  ^^ 
whereas  ^^v.  vii.  14,  is  far  from  appearing  "^v^^*^ 
cither  cxpi:efsly  or  implicitly  to   their   pur-  "^^ 
pofe.     They  dole  :  "  If  our  works  are   the  %ah^ 
matter  ot  our  juftification  at   the    redeemer's  ^^  j^ 
bar,  it  is  difHculc  to    iay  for  what   purpofc  i 

Chrift  died,  or  how  he  is  mediator  between  ^*1^H 

God  and  man." There  is  no  difficulty    at  ^^ni  4^ 

&11  in  the  affair,  if  men  would  not  try  to  em*  ^t^  er 
-^an  afs  the  moft  plain  fubjeft.     Is   it  not  in  /^ 


(     iio     ) 

fu  c:*-  -^>c,oovenant,  that  God,   confiftent  with  the  ho- 
''  di{-^    nourof  his  laws  and  the  glory  of  his   name, 
art  a^>4.can  and  does  accept  finners  to  his  favour   in 
^  a^i>     conlequence  of  their  faithfully  feeking    him 
ILujili  *^   ^^^   way  ef  the   gofpel    ?   And   is  it  not 
J^  ^  through  Chrift  that  our  works  of  righleouf- 
^"        pels  in  obedience  to  the  gofpel,  though  im- 
S'   -^    perfecft,  meet  the  divine  approbation  and  the 
reward  of  life  ?  yea,  is  it  not  through  Chrift 
that  we  are  granted  even  a  ftate  of  trial  for  a 
y  y^future  happy   life  ?   We  are  not  abfolved   at 
■.^^1 .    _  laft  by  virtue  of  our  works,  but  with  an  eye 
ta  Giirift^GGiii  uayfman  in  whole  advocate- 
/^>      (hip  we  are  interefted,  and  through  whom 
.  \*      our   perfons  and  imperfedt   fervices  find  ac- 
^'^v*^      ceptance  :  Neverthelefs,  whatever  Chrift  has 
P  done  for  us,  apd  vi^hatever  interell:   we    may 

K' -N      be  fuppofcd   to  have  in  him,  or  his  righte- 
\j|«t^     oufnefs ;  it  is  a  truth  according  to  godlincfs, 
and  obvious  to  the  reafon  of  mankind,  that  if 
we  are  not  found  at  laft  to  have  obeyed  the 
gofpel,  we  never  (hall  be  juftified  at  the  re- 
deemer's   bar,  nor    rewarded  with  life  ;    he 
will  fay  unto    all  fuch,    I  know  you  mi  :  On 
the  coiuraiy  ne  wno  obeys  the  goipel  in  this 
world,  fhall  meet   a    divine   reward   in   the 
kingdom  of  his  father,  Rom,  ii.   7,  8,  9,  ic. 
.1    Peter  iv.    17.      John  xiii.    17.     Perfonal 
h  I    ^  righteoufnefs  cannot  be  transferred  5  we  can- 
'^^    not,  in  any  propriety  of  language,    be  faid  to 
-  y^    fee  righteous   with   another's   righteooinei^, 


■■I 


(     iix     ) 

1  John  ill.  7.  '  He  that  doeth  righteouCnefs  h 
righteous  even  as  be   is    righteous!    Which 
words  1  wiQi  ma)^  be  particularly  noticed  by 
the  reader,  and  elpecially  by  the  Committee, 
who,  to  maintain  their  ftrange,anti-fcriptural 
notion  of  our  being  pardoned  and  juft»fied  both 
here  and  hereafter  wholly,  lolely  and  exclufive- 
ly  by  Chrill\  righteoufnejsy  have  been  guilty  of 
vilifying  and  (peaking  evil  of  the  very  righie- 
oufnefs  the  Apoftic  is   fpeaking  of  in    thofe 
words  ;  which  they,  I  hope,  will    refledl  oa 
with   a  great   degree  of   (hame   and  ccni- 
puhdion.     Agreeable  to  all  the  reprefentati-      ^    ^ 
ons  we  have  in  the  facred   pages,  of  the  fo- 
lemn  tranla^ions  of  the  lalT:   day,  when  all 
the  Tons  of  men    arc  to  be  tried   at  the  re- 
deemer's bar  for  eternity,  th?   final  fentence, 
fixing  the  doom  of  every  ont;,  will  pafs   ac-  -^ 

Wording  to  the  deeds  done  here  in  the  body  : 
Thofe  who  obey  the  gofpel  arc   finally  jufli- 
fied  and  acquitted  ;  thofe  who  difobey  it  are 
condemned  >  while  not  one  word  is  fpoken 
about  our  intereft  in  the  righteoufnefs  of  a-  >^  ^ ^^^ 
nother,or  its  imputation  (which  is  inconfiflent^^-^  ^ 
with  the   nature  of  things)  being  the  matter  lki\^  <• 
of    our  final  acquittal  :  And  indeed  the  fup-  {mil^  1 
pofition,  that  the  righteoufnefs  of  another  is  f  ^'J  x-, 
the  /ole  and  exclujive  ground  of  our   final  ju-  ^£r«y 
ftification  at  the  redeemer's  bar,  is   diredlly  -  i^^i  1 
fubvcrfive  of  the  divine  moral  government  j  Ck^t^l 
if  this  be  the  cafe,  how  can  the  moral  gover^  ij^  ni 


(  "ii  ) 

c<4>^  Mr  and  righteous  judge  of  the   worid  have 

IkL.    any  regard  to  perfonal  merit  and  demerit   in 

liuA  diftributing  rewards  and  puniftiments  among 

s4j^rn  his  creatures  ?  And  by  conrequence,  how  ea^i 

6tcv  he  have  any  regard  to  moral  worth  and  ex- 

h^'    cellency,  though  a  particular  regard  to  perfo- 

>  Ci  nsil  merit  and  demerit,  to  moral  worth   and 

;?^£f?t,^xceliency,  are  infeparable  from  the  idea  of 

iL*n    the  moral  government,   and  a  ilate  of  trial  ? 

tL  an>This  is  to  fubvert  not  only  revealed  religion^ 

I*  r^  but  natural  religion  aifo,   and  to  demolijh  at 

t:  Lk^yone  bjow  the  whole  government  of  the  deity ^ 

^ttii  whether  natural  or  moraL     For  thefe  rea- 

nitfk£ons,  with  others  that  might  be   mentioned, 

t{m\J^  am  ftill  conftrained  to  believe,  withChrift 

}it,v  and  his  Apoftlesjthat  our  works  in  obedience 

•K^^^   or  dilobedience   to  the   gofpel   will   be  the 

^^ -*^^ground  of  the  divine  procedure  at   the  great 

fh/<rday,  and  according  to  v^hich  our  final  ftate 
L^  will  be  determined  ;  efpecially  as  the  gofpel 
^e  18  God's  rule  of^overnrnent  at  prefent  with 
Mi^'t  refpedt  to  all  thole  under  the  light  of  it ;  for 
^<  I  cannot  perluade  myfelf  to  believe  that  God, 
r^'  '  whofe  rules  of  government  are  perfedl  regu- 
Ijwt^jarity  and  right,  will  have  one  rule  of  govern- 
AT^^  ment,  and  another  and  different  rule  of  judg- 
c-in  lijent  and  final  retribution.  As  to  the  reafons 
it)ii^*  you  have  offered,  and  the  fcriptures  you  have 
i/vn  adduced  ia  fupporl  of  the  negative,  they  ap- 
U  pear  to  me  utterly  inconclufive,  and  nothing 
k  tMo  the  purpofc  j  and  it  is  furprifing  to  me,  ^ 


<    i'3    } 

Well  as  to  many  others,  that  you  fhouldjj 
with  fuch  a  prereraptory  air,  pronounce  the 
article  unfcrtptural  and  dangerous^  oppolite  to^ 
and  /ubverfive  of,  the  gofpel  method  oi  (diva- 
tioriy  upon  fuch  flight  evidence,  which  irl 
reality  is  no  evidence  at  all  !  But  what 
lengths  will  not  indifcreet  zeal  and  bigotry 
cj^.rry  men  I  If  you  have  heavier  artillery  to 
bring  up,  pray  exhibit  it— let  th«  truth  ap- 
pear 5 1  engage  for  myfelf  to  yield  to  fcrip- 
ture  and  reafon,and  appear  on  the  fide  of  the 
truth  as  it  is  in  Jefus,though  I  rhean  not  to  ht 
dragooned  into  a  creed,  or  out  of  one,  With%  lu^  V 
me  it  is  a  very  fmali  thing  that  I  (hould  be  ^ ,{  rnH^^  1 
judged  of  you,  or  of  man's  judgment  j  he  i^irUt^i 
U'ho  judgeth  me  is  jhe  Lord.  '>^/f> 

Art.  VI.  Sec.  Voted,  proved  according  ta  ^^ti. 
charge  :  "  For  the  reafons,  fay  they,  we  r^-  ^  pj 
fer  to  the  texts  cited  under  thepreceeding  ar-  j^ti^n^  ru 
^;^-ticle/'  For  the  reafons  of  what,    pray  ?  For  ^^|^  ^^lA. 
y  the  reafons  why   Chrift  righteoufnefs  is  not  ^^^^  j  ^^ 
^j  fufficient,  &c.  Do  they  rnean  to  deviate  into  trni^tfi^ 
f^r  truth  by  avowing  the  article  ?  Or  are  we  re-  /Ji  littZ 
*t^fcrred  to  the  texts^  cited  under  the  preceedingft^'^.i^^,,- 
g..5^rticle  for  the  reafons  why  it  is  voted  proved-f'fl^  ^citir. 
accorc^ing  to  charge  ?  But   perhaps  they  de-^^wf*  tif^ 
figned  to  vote    the  article   unCcrtptUral  and  y^  h^^^ 
dangerous  according  to  t:/6jr^^,agreeablc  to  con«  f«^^ .  <^%^ 
ftant  ufuage  in  this  cafe;   but  it  flipped  their •<^^if^*i^*' 
minds  through  a  multiplicity  of  creed  judg-^K^r^  f^^ 
ing  bufinefs  :  Or  perhaps  it  was  lapjus  fenndnu4M,  €t ^ 
Urrn^  S,  ^r^  ^f^'  Uia^  fv'A<  jl.:^^//     fc  M^^ 


(     114     ) 

f  l\ii^^-  of  the  fcribes  j  or  perhaps  — —  However,  if 
^v^-  they  fuppufc  the  article  contrary  to  expre[i 
^,7"jie>y  fcripture  as  the  others  are,  1  would  propound 

ni  cttV  ^hls  fimple  q'leftioa,  v\x*  Whether  the  fuf- 
fcrings  of  Chrili  and  his  righteoufaefs  are 
defigned  to  fave  peop-c  in  their  fins  ?  But  as 
It  is  entirely  uncertain  \That  the  Committee's 
defjgn  was,  we  can  do  no  more  thaayir  the 
reafons  to  refer  the  reader  to  our  obfervations 

i      n    upon  fheir  defence  of  the  negarive   of   the 

r^  ,-1-  preceeding  article,  and  wait  until  the  obfcu- 
rity  is  removed  from  this  part  of  their  report 
by  another  oracular  refponfe. 

Art.  VII.  &c.  Proved  by  vote.  "  It  is 
prov^^  in  the  opinion  of  the  Confociation 
that  Mr.  FoUer  explodes  the  idea  of  perfonal 
cleftion,  particularly  in  a  Sermon  delivered  at 
the  ordination  of  his  fon  DjNiel,  pages  50 
and  51."  The  words  referred  to  in  my  Ser- 
mon are  as  follows  ;  '*  Did  I  believe  and 
teach,  as  fomedo,  that  God  from  all  eternity 
elefted  to  glory  by  an  abfolute  decree,  a  cer- 
tain number  of  men,  whom  he  forefaw  un- 
done by  y4dam\  fall, appointed  bis  fon  to  un- 
dertake their  redemption,  who  was  to  fatis- 
fy  juftice,  merit  glory,  and  make  them  phy- 
fically  mete  for  it,  leaving  the  reft  under  the 
dreadful  decree  of  rcprobiition,to  treafure  up 
Mvrath  againft  the  day  of  wrath,  without 
pcffibiiily  of  h jlp,"  &c.  In  this  view  of  the 
decrees,  1  did,  do  ftiil,  and  ev<§r  (hall  explode. 


{     115    ) 

them,  while  I  believe  thare  is  a  God,  and 
that  his  ways  are  equal  :  And  it  is  in  this 
view  of  them  the  committee  muft  avow 
them,  if  they  would  oppofe  mc,  . 

As  to  the  article  as  it  lies  in  the  report  of  :<  ycn^  ^^ 
the  Committee,  it  was  known  I  denied  it»ri>i^  ail^^^^ 
They  go  on  to  fay  :  «  This  doarine,"  (/\  e.  i^fj  {^^"^^"'^ 
the  dodlnnc  of  cledlion  as  reprefented  in  the^u-^  (^^  H 
above  citation  out  of  my  fermon,  for  it  is  im  faitA^'^  ^ 
that  {Qnk  thc^y  avow  the  doftrine)  "  is/>/tf/??-Q\.v'tn^  ^ 
/y  and  /«//y  taught  in  divine  revelation*  ! f : inj^Kalu^n 
What  1  is  i;  plainly  ind  fully  taught  in  divine  fi^^'^i^  9  in 
revelation  tiiac  Gvd  from  ail  eternity  ele6t!d.|e^v^  <vri^ 
to  glory,  by  an  abfmte  decree,  a  ceitairt /it;tn<)  Mn 
number  of  men  in  fuch  a  manner  as  to  de*  J;t»^?J^  y\>h 
note  a  leaving  the  reft  under  the  drcdUiui  de-  ^^K  (mu^htv 
ctee  of  reprobation,  to  penfh  wiihoat  poiii-  tituurA^'i^ 
bility  of  help  ?  It  feetns  fo,  or  they  are  not  ,%t{i*Tt  f^i 
my  opponents  :  But  where  iire  the  fcriptures  ^^  ^  ^^^1 
in  lupport  of  fuch  a  gloomy,  fatal  dodlrinc  ?  ^^^cuh^9 
Have  thefe  men  the  confidence  to  appeal  to^^^  <^,„ 
(heBible  for  proof  of  fuch  a  fuggeftion  ?  Yes,  .|*^  ^^^, 
they  caa  firft  charge  God  fooliflily,^  ^ykmn?-^^ 
charging  him  with  making   intelligent  crea-  #j^^ 

tures  to  damn  thefn  and  then  go  to  his  ^^^- f,  ^ V,.-^  < 
for  proof  of  it— **  Eph,  i.  ii.  In  whom   aljo^^^^ 

_«i; .. i . L  ju/^n  i^-^**- 

'*^  <«  Ptedeftination,  a  doftfiue  (hocking,  «nd  inanifeflJy  conuary  le  n'A  t/itf  ^^    HtflKC^ 
<«  notions  men  naturally  hare  ofG()(3»a»»  wife,  juft  and  j-jod  being,  w^» 
«*  oppofcd  by  A'm'tn'tus  i  who  left  bthin«i  Wm  a  man  better   <jualifi«<3  ihan  yt^*^    ^skji- 
<*  hrmfelf,  to  carry  on  the  taufe  he  had  efpoufed,  i  mean  «h«  gtcai  Spifeopi-' 
«<  Kx  J  whofe  writingi  foon  ft«w  aii  over  Iiuropet*o<i  «»«t5inufih  rcid  by  ll.e     (/   ^tift  iS^ 
"?,  divines  of  the  cbsich  of  England^  and  to  fe.t  y  gM4  ph/jjaf*  »  Jor   foo»     Jw         -   v^ 

Sflay  en  Stud/,  p.  13,  16,  ^  ^ 


(    nf>   ) 

%^e  have  obtained  an  inheritance^  being  pred^r 
(linated  according  to  the  purpofe  of  him  who 
worketh  all  things  after  the  counjel  of  his  own 
.  will—VcTk  4,  5,  According  as  he  hath  chofen 
5^5  in  him  be j ore  the  foundation  of  the  world— 
having  predeiVmated  us  unto  the  adoption  of 
children  by  Jefus  ChrijL  Rom.  viii.    39,    He 

did  prednflinate moreover    whom,    he  did 

predeflinate"  &c.  &c.  It  happens  very  un- 
f^ttj  x'ueky  to  the  Committee  that  thcfe  citations 
j^L  ^^nfrom  the  Bible,  in  proof  oi  perfonal  abfolute 
iihti^m  t\t&\on^  have  no  reference  at  all  to  any  e- 
ix  iiM_-  ledtion  of  that  nature,  but  only  and  fimply  to 
'^  ci/TK/  x!^Q  call  of  the  Gentiles  in  the  kingdom  of 
tfTix  «-^  the  Mcfliah  by  the  publication  of  the  gofpcl 
r/  *f»ur  among  them,  as  might  eafily  be  made  10  ap- 
/ut>t  pear,  and  is  fully  (hown  by  Locke  in  his 
hi^^  Paraphrafe,  &c.  It  is  ftrange  there  cannot  be 
iL  wHi  the  words  predeiiinatedy  cbojen,  ek5f,  ordain- 
^  4tiir»  sd^  &c.  in  a  text  of  fcripture,  but  it  is  at  once 
,H  IJu-  taken  as  proof  of  a  perfonal,  eternal,  abfolute 
^  t^yt^r^  eleclion,  whether  they  have  reference  to  any 
I  fitTtfi  (wcYi  thing  or  not.  In  truth  the  notion  is 
\if^  x/ix.  abfolutely  without  Bible  and  reafour  For 
^^  ^iiLij  further  fatisfadtion  I  refer  to  my  reply  to  the 
^2,i\uf9\.  R^v»  Mr.  Buckmin/ier,  where  the  affair  of 
J ^Y:^^. the  decrees  is  treated  more  at  large. 
iftt'  Art.  VIII.  &c.  "  This  article,  fay  they, 
'  is  proved  according  to  charge  in  the  judg- 
f'^  ^  ment  of  this  council  in  the  fermon  Mr.  Fof-- 
*  /         ^^^  preached  at  Mr,  Joii  Foffers  ordination/' 


(    n7    ) 

f  nd  then  proceed  ;   "    This    Confociation 
doubt  not  the  fufficiency  of  the  merits  of  the 
faviour  for  the  whole  world  ;  but  it  will  not 
hence  follow  thatChrift  died  for  all  intention- 
ally alike,  or  that  one  as   much  as  another  is 
given  toChrift/*   To  fay  that  the  merits   of  X  f'*^"^^  ^ 
Chiift  are  fufficient  for  the  redemption  and  .^udi  <^^ 
fa',v?tion  of  the  whole  world,  yet  that  it  was  iK»  Wu-;^i 
the  divine  purpofc  that  but  a  remnant  fliould  hlh  liciU.  C 
^be  redeemed  and  faved  ;   and  therefore   the'itci  c^iejiM 
benefits  of  our  Lord's  lalutary  paffion,  in  the  -^ei  oil!  cvn 
divine  counfel  and  defign,  and  in  the  applica-  uou  mt^ 
tion  of  them,   arc  reftrained  to  this  remnant»YMla«  usnx 
appears  to  me  inconfiftent  with  the   diffufive  ^j^ji  ^tdu^ 
gcodnefs  and  beneficence  of  the  father  and  f^,^  ^ 
friend  of  men,  and  not  coincident  with    the  ,<  ^    ^ 
charadter  God  has  feen  fit  to  affume   in  rela-  ^       '  '*^i 
tion  to  the  human  race  ;  as  a  God  who  tak-  *!5  ^^^  ^ 
^th  no  plcafure  in   the  death  of   him   who  ^"*^- ^'^^'<* 
dieth  5  who  would  have  all  men  be  favcd,&c.  "5***^j^<^' 
and  is  in  efFcd  to  fay,  that  Chrift   died  no '^''^^Wyi- 
^ore  for  the  non-eleft,  or  thofe  who,  even-  fctu^  ^ 
tually,  are  not  faved,than  for  the  devils  thenrj'  tjc*^  ^Z-^c 
felves   who   are    referred  in  chains,  &c.   It^^eci/ewi^i 
leaves  thofe  for  whom  he  did  not   die,  under  ...^^  .,- 
an  in^poffibility  of  pardon  and  lalvation  ;  faith  tlht/iU 
in  Chrift   muft  be   reftrained  to   thofe  for  J        .^ 
whom  he  intentionally  died,  the  reft   having       ^ 
nothing  to  believe  refpedling    Chrift,  unlefs  ^"^^^ 
that  his  death  was  lufficient  for  their  pardon  i''^*''^  H^ 
and  happinefs,  which  is  only  to  believe  thatGod  fo^  h^ 


<     ij8     ) 

#ould  have  layedthem  if  he  would  5  and  what 

comfort  would  it  be  to  a  condemned  male- 

fadtor  to  know,  that  his  prince  could   have 

pardoned  and  faved   him,  a   price   fufficient 

therefor  having  been    paid,    but  h^i   would 

not  f  The  Committee  proceed  to  cite  "  John 

xvii.  9,  20.  1  pray  for  them  :  I  pray  not  for 

the  world,  but  for  them  'which  thou  bafl  given 

me,  for  they  are   thine.     Neither  pray  1  iar 

tbeje  alone,  but  for  them  aljo  which  [hall  be* 

lieve  on  me   through   their    word,*    *  I  pray 

net  ^m^/or  them  :  I  pray  not  for  the  world'  &c.  /.  e. 

cc  tXis.i.if    <  I  now  offer  up  my  prayer  particulatly    fqr 

iii/rt  cu^  niy  Apoftlcs  who  are  defigned  for  fo  great  a 

et^^       work  as  preaching  the  gofpel  of  the  kingdom 

rit  iMi^     to  both  Jews   and  Gentiles,  and   therefore 

t\  Tirf    will  ftand  in  need  of  fpecial  divine  affiftance 

'y.eM'siL^     *r^d  fupport  5  but  I  do  not  now  intercede  for 

ifhfrefif  the  world   in   general  :*'   Though  at   other 

auik^'^h  ^™^^  ^^  fi"d  him  praying  for  the  world  both 

A  i.i)  J^^^^  ^"^  Gentiles  j  yea,  even  for   his  perfe- 

**    ,  cutors   and     murderers,    ^'  Father  forgive 

U  ^f^  -  fpherc  of  his  beneficence  extended  back- 
i  O'l^^  wards  to  the  foundation  of  the  world,  and 
[n^^  il  i^Teaches  forward  to  the  laft  conflagration  ; 
w^  $idtf^z{o  that  nothing,  which  is  capable  of  being 
^^iun  faved,  is  hid  from  the  heat  thereof.  He  be- 
c  aii^f^^  came  the  faviour  of  all  ages,  from  the  firft 
ypin  tJa  "^^"^^  ^f  ^*^^^  to  i^s  laft  period  ;  the  father  of 
^_         ^  majikind,  from  the  rifing  up  of  the  fun^  to 


(     119    ) 

the  going  down  of  the  fame.     The  blefling^ 
of  his  coming  into  the  world,are  as  extenfive 
as  the  world,  and  as  lafting  as  eternity.     Our 
faviour  laid  down  his  life  for  the  fins  of  the 
whole  world.     He  came,  that  as   in  Adani 
all  die,  Jo  in  Cbrift  Jloould all  be  made  alive.--^-* 
View  leifurcly   the  ilupcndous    fcherae  ;    a 
whole  world    redeemed   from    milcry  j     st 
whole  world    made    happy,   if  their  own 
impenitence  doth  not  prevent  it.'*J  How  no-^  rt«^^  ^ 
ble  and  iublime  thefe  views  of   Chiift's   re-  ^^i%fn>ju^^ 
demption !  But  how  debafing  and  diflionora-  (^  5^^^^.  ^1 
ry  the  views  of  thofe  who  would  confine  the  y^A^uw  I 
redemption  and  interceffion    of  Chrift  to  a  ^        ^L^ 
fmall  remnant  of  the  human    race  !   As  ta  *J*^^^ 
John  vi.   37,  the   phrale  to  be  given  oj  the  -'^^l^^'  *^* 
father  does  not  fignify  the  aftual   faith    of  <t^  t*^V^ 
thofe  who  are  thus  given,  but  only  their  pre-  ,<<«^ni  o^t\ 
paratioo  and  qualifications  to  believe,    by  be-  -"fi  ^V  H^' 
ing  convided  by  the  wonderful    works    our 
faviour  wrought,  that  he  was  the  true  Meffi- 
ah,     and    embracing    him    as  fuch,  laying 
afide  their  prejudices   and   carnal  affcftions, 
which  obftrudted  their  coming  to  him  ;   and 
by  being  perfuaded  of  the  truth,    defign  and 
importance  of  the  gofpel  and  therefore  receive 
and  attend  upon  the  duties  of  it  :  And  all  af« 
given  to  Chrift,  who  thus   receive  him  and 
his  gcfpel  J  but  it  is  left  with  them  whether 
they  will  be    influenced  by   thefe   means  ox 

**'  '  '   '  '     '  14 ■■!    ■ ■     I      II  »      ill  |-| 

I  Seed  §n  Rtdnnj[>tien, 


(      X20      ) 

^^**  ^^  >t  fiot,  no  force  being  put  upon  their  minds,  or 
«i9»una4f  their  liberty  of  choice  in  the  Icaft  infringe 
^  fniH4  ^d  .  though  as  ChryfoUom  informs  us,  the 
^  ^^^^^  Manicbees  rriade  ufe  of  thefe  words  to  de- 
^,  Htu  lu  ||j.Qy  man's  free  will  ;  and  therefore  this  fa- 
^*^  *?|P*  ther,  with  St.  Cyrily  and  others,  oblerve,  id 
^*«  Lh^i^  oppofition  to  the  ManicheeSy  that  Chrift  in- 
t  hhi>c^  tends  «^  »?dr^  by  i\\Q  giving  of  the  father^ 
/  »  ^,  **  but  his  revelation  from  above  to  a  foul 
*'*^-  ^' dilpofcd  to  receive  it.'*  But  what  is  this  to 
3*^  tiiQ  puvpoic  of  particular  reJemptio72  ?  They 

/**  •''***  "5  conclude  with  the  following  remarkable  rea- 
nk*  £t^h4  .  foningi  **  If  Chrift  died  for  all,  as  much  for 
Ue^tif  one  as  another,  then  if  all  do  not  actually  par« 
tfit;&-5'-tf.  ticipate  of  the  benefits  of  his  death  and  at 
~^^  laft  arrive  to  heaven,  his  purpofe  and  int^n- 
Sjc^t^  ^  tion  muft   be  fruftrated."    Chrift's   intention 


fiM  L\ai4  himfelf  a  ranfom  for  all,  and  tafted  death  for 
miti  (r-tt^  every  man,  and  therefore  that  his  redempti- 
)uD  fiw  ^^  *^  equally  extended  with  the  race  of  man  i 
i-ydim  *^^  '^^^  his  intention  to  die  for  all  wasabfo- 
^^'^  v7lute  )  but  his  intention  to  lave  all,  or  any,  is 
^^r*!*^  not  abfolutc,*^but  conditional ;  univerfal  falva- 
^  *  r-v  ''^"'  ^"^  univerfal  redemption  are  very  dif- 
\mJi^  ^  fcrent  things,  the  former  I  deny,  the  latter  t 
iitnv  ij^fT^i^2Anid\Ti.  If  the  reafoning  of  the  Commit- 
i  WuKM  ^^^  *^  founded  upon  Chtift's  intention  to  die 
hJl   4r%  for  all,  it  will  ftand  thus  jlf  it  wasChrtftg^ 


..  i..i 


(  121  ) 

intention  to  die  for  all,  and  all  arc  not  favcd, 
this  his  intention  muft  be  fruftrated  ;  but  all 

arc    not   faved Ergg,    The    fophiftry  it 

minifcft,     If  tbey  refer  to  Chrift's  iotertioa  ^ 
to  favc  all,  their  reafoning  is  very  foieign  to  /    t> 

the  purpcDfe,  and  effefts  not  the  truth  of  whalT^  •'  t'^i'^  ^ 
I  maintain.  aij'w^  ^^  . 

The  two  laft  Articles,  it  feems,  they^  got'J^^^'^'^ 
over  without  Kiuch  difficulty.  m  h^^"" 

The  conclufion  of  the  report  of  the  Com-   k^"^^      ""^^ 
mittceis  in  the  following  words  and  fty'e— -   ^^''^  ^^ 
*'  Therefore  we   think   ourfelvcs   iofdm  in  i^4ifd   ^^' 
faithjulneji  on  this  occafiop,  to  bear  our  open  ^{^titt  ^^ 
teftimony  againft  the  abovementiDncd  doc-^u  n^lp^ 
Irines  held  and  taught  by  Mr.  Fo/ier,  as  be-        ^  Jti; 
jng  not  only  contrary  to  thcgofpei^  and  ofJan^       f^      f 
gerous tendency,  but  Jome  of  ihem  at  ieaff  even  ^'^'^Y^  ^ 
fubverHve  of  the  Chriliian  intUtution,  and  to    'f^J^^-^^^[^ 
fay  that  we  cannot  but  koi  upon  thefe  errors  ^^^^  ^^^'-^ 
perfifted  in^  as    utterly  unqualifying   for  Ha^avn  fc'X::<^ 
Chriliian  miniHry  ^^   and  therefore  that    w^  rf4:herr»^^  -^ 
cannot  in  confcience  bold  communion  with  the  quJ*-  {^oM^ 
pallor  who  perfilUtb  in  tbemr  \    .    L^ia* 

Reply «  We  allow   infallibility  to  no  ''  Tl'^ 

*'  man,  to  no  let  ofWn.  however  dignified  ^i  ^        * 

"  or  diftinguifhcd.     ^femb/res  a,nd  Convoca-  ,^pvi»l  W 

"  tions,  ^w/'/V/ir  Councils  and  OTc^^^r«   5r«(?^i  tii^  >  a«^<^ 

"  we  think  to   have  equal  authority  in  the    . 

"  affairs  of  faith,  and  religion  ;  that  is,  nona      "^^"^  -" 

"  at  all^  to  bind  the  Confciences   of  others. 

^  W9  iQiaintain  that  no  tW9  things  can  bo. 


K*  Kat/<^cfi  more  contrary  to  one  another  than  fdith 
hti^^     tt  ^p^  ^Qrce  J  that  to  employ  authority  agalnft 
i^i>itr<i  fl^ti,  enquiries,  and  to  punifh,  for  mere  $pinion$^ 
rm  ^<^iir^  «  for  opinions^  that  do  not  afrea  tHefafety  of 
i  ^^UK  '  "     €t  ^^jyii  governmear,  is   a  fin  againft  reafon 
twt^s  \^^    (c  ^jjjj  revelation  i  It  is  Popery  :  It  is   Hob- 
il  /iu.  r5|«  -  jt  j^jfjjj^     y^g  pj^aj  f^j.  (gualf  impartial  li- 
iken  ^(avm  <i  berty  5  tiot  meaning  heiebj  a  licence  to 
m*  rtuvr '-  <*  trample  00  religionj  and  to  laagh  at  reve- 
^<^ti  hi^      «<  lation  5  but  a  liberty  for  every  man  to  ex* 
uJf^nx^iA  ««  zm\n^  with  care  Xh^  opinions  of  religioa 
^ilt^  <*  7     "  he  embiaces  j  a  liberty  to  judge  with  er/r 
:M/*fPf/*- '  "^*'  <?«^«  under  ft  avdings,    to   believe    with  (?«r 
»l^i«i/  t4M^*'  (?zif« /j/Vi&,  and  to  worfliip  l^od  according 
Yd^iifM  ^^*  to  the  didites  of  our  own  hnlciences,     O 
.    I  ^ei;«*'  facred  liberty  !   Thou  foul  of  happinefs  I 
^litiiJoki\^^  Tecum' vivere  amem^  tecum  moriar  libens. 
t>i.nui^^       *'  Oar  duty  to  God,  to  Ch rift, and  to  our 
u^uMhi'^vS^^  eseelient  religion,  obliges  us  to   renounce 


^*^^i\fitiau  "  fchiini,  and  the  bane  of  the  church's 
yin4i  rxMtKt^i^^  P^fce.  Stand Jafl^  y^  beloved,  in  the 
/iH  <*^**ff^"  Lord,  in  the  liherty  wherewith  Cbriff  hath 
ikc^  f**^"  ^^^^  y^'^  J^^^'  Know  your. principles, 
niKctK^^'  H*^  apd  never  by  an  inconRHent  conduft  de^ 
iau^-<  viit"  bale  yoMt  glory.  Animpofing  non-con- 
iH^t  M^*»-^  "  formift  is  as  contradidlory  a  charafter  as  ^ 
nt*i  \vM    **  ifoR-iefifting  rcbeU"        .  PkioKc^  ' 


C     »23     ) 

The  report  h  thus  authenticated-."  A 

"  A  true  copy.'* 

^e/iion.   A  true  copy  of  what  ? 

Anfwtr.    

"  ^i^^,neodore  Hwfdaie, Aaron  Churcbr 
tt^fr^     Who  ordered  you  to  atteil  thii 

Anjwer.  ■■  >  mm 
**  Scribes/'  \ 
^fon  Who  were  you^^ri^^^  for  I 


(     "4    ) 

'1fliy°"       '      '^— ^!— '  ■       '  —       '  ™"     II, '.'"",** ,111,;'*, I    '' 

AN 

A     D     D     R     E     S    S 

TO    tHE 

REVEREND     ELDERS 

OF     THB      LATE 
CONSOCIATION    Ar   WEST-STAFFORD. 

Reverend  Sirs, 

r»^^*iV;^  vTTTHEN  I  fcceived  a  citation,  figned, 
H?  nW44^  Vy  rheodore  Htnfdale,  Charles  Backus, 
€W^  &c.  informmg  of  the  approach  of  your  ve- 
f#,ti<^  /-J^^crablc  body  to  judge  upon  articles  of  faith 
*^r^4>jy»i4^cld  and  taught  by  me,  and  requiring  mc 
y  Itvcv  to  make  my  appearance,  as  a  criminal,at  your 
^h  ^-**'M)ar,  to  anfwer  to  charges,  &C.---I  was  well 
f/lffi^/^  fconvinced,  from  the  baugbtj  and  ajfuming 
0^i4^y%  fiyle  and  fpirit  of  your  mandatory  citation, 
K^/^r^^«^lwhat  I  muft  expedt  as  the  iffue  of  your  in- 
i\4j  r^  quifitory  proceedings  :  Your  firfl:  public  ap- 
^  i^k  pearance  in  the  Houfe  of  God  at  Stafford, 
l^u^    and  the  temper  and  fpirit  which  were  con- 

^    t  ^^4^fJfP^^^^^^ '"  ^^^^y  ^^P  ^^  y^"^  condudt,  pre- 

/^    ^jLfaged  a  rafli  conclufion,  and  the  event  has 

iZ^^^fully  jaftified  my   previous    apprchenfionto 

AM  ;^«»*^ButlufFerme,with  the  freedom  «/ »  ChriftiJin, 


(       125      ) 

to  expoftulate  with  you  ;  is  not  the  Lord  Je- 
fus  Chrift  the  only  lawgiver  and  kirg  in  hiS 
church,  to  whofe  authority  and  command,  as 
to  things  of  religion,  Chriftians  are  bound  to 
fubnnit  ?  Are  not  the  fcriptures  of  the  Old 
«nd  New  Teftament  the  only  ftandard  of 
religious  truth  ?  Has  not  every  free  and  ac- 
countable creature  full  and  undifturbed 
right  to  fearch  the  fcriptures,  judge  and  be- 
lieve for  himfelf  ?  Is  religion  any  further 
praife  worthy  than  it  is  matter  of  choice  ? 
Are  not  thele  the  principles  which  our  firft 
reformer*  aflerted  with  fo  good  efFedt  againft 
the  arbitrary  claims  of  the  Romifli  church  ? 
And  arc  they  not  the  very  bafis  and  only 
fupport  of  the  reformation  ?  Granting  thefe 
principles,  and  they  muft  be  granted,  or  the 
reformation  from  popery  is  evidently  fchif- 
matical,  is  it  not  palpably  inconfiftent   with  ^  v 

them  all,  to  imagine  that  Chrift  has  given  to  ^<^  ^^^^ 
any  man,  or  body  of  men,  authority  in  mat-^i^  ^^^ 
tersof  religious  faith,  to  whofe  decrees,    in  zfpcfiJb^^ 
point  of  do<3:rine,  Chriftians  are  obliged,  and  ^^|kf»4ii 
ought  tofubmit  ?  Is   not  the  very   claim  of  j.^,  ^^tf 
fuch   authority  equally  and  the  fame   thing ^r^^j^jtiwl^u^ 
With  a  claim  to  infallibility  ?  Has  God  givea  I  ^,^  < 

to  any  man,  or  body  of  men,    authority  in  y^^"^^*^ 
matters  of  faith,  to  whom  he  has  not  given  ^^     ^ 
infallibility  ?   Then  he  has  given  to  a  man,  ^^^t^^^ 
t)r  body  of  men,   authority  to  lead  men  int©  ^^y^J^ 
^ror,  a  right  to  feduce  and  deceive :  But  Itl  ^^^^^* 


(      126      ) 

it  be  granted,    at  prefcnt  and  for  argument 
feke,  that  there  is,  and  will  always   conti^  ue 
to  be,  a  body  of  men  upon  earth,  to  wheal 
Chrift  has  given  authority  to  decide  in    mat- 
ters of  religious  faith,   and  to   whofe  decifi- 
ons  Chriftians   are    fubjedl:,    and     ought  to 
fubmit ;  I  afk,  Where  (hall  we  find  this  bo- 
dy of  men  ?  Is  it  the  Pope  with   his  Cardi- 
nals ;  or  the  king  of  England  with  his    Par- 
liament  ?    Is    it   the    Archbifhop  with  his 
Bifliops  ;  or  the  Bifhopof  eve^y  di  cefe  with 
his  Dean  and  Chapter  attending  ?  f  ^  it  a  Pref- 
bytety  or  Synod  ;  Affjciation  or  Confociati- 
on  ?  Is  it  an  ecclefigftical    council,  or  a  par- 
ticular church  ?  Is  it   any,  or  ail    of  thefc  ? 
If  all  have  this  authority,  then,  by  virtue  of 
authority  derived  f  romChrift  Ch)  iftianity  may 
be  made  one  thing  in  one  countrv,Hnd another 
thing  in  another  couv-try  j  inEngland  it  wiii  be 
^,  Epifcopal  5  in    Scotland  a   Prefbytcnaa  5  in 
France  a  Popife  ;  and  in   Pruffia   and  Con^ 
jfigjt^'^ne5licut  it    will  wear  a  Calviniftick    form  s 
iiJU^  But  is  Chrifl  divided  ?  Is    this    ihe  unity  of 
j^     /...his  kingdom  ?  Is ^11  this  genuine  Chriftiani- 
\  ^r    ty  ?  Then  a  man'sj  religion  mutt  change  with 
ii-tovi^j-i  jjjg  change  of  climate,  and  this   according  to 
•*'^^^'''  the  will  of   Chrift  ^  then  our  reparation  from 
jV*^^^.the  church  of  Rcr?)^    was  a  fchilmatieal  re- 
M  t-^^^^bellion  againft  the  authority  of  Chrift  in   hi« 
^''^^'^church.     But  if  thi^  authority  does  not  re^ 
t#  C^-^^-fde  equally  in  all  th^le  different  bodies  of 


i> 


(     ^^7    ) 

men,  Which  h  particular  has  (he  only  righi«       .  . 
f'j^  cl?.im  to  k  }  hit  z  Confociaiion   in  Co«r-^  mJ-  T*^ 
»^^/V2/r  coni>.imted  of  Elders  and  Meffcn- <»j*^l  **  ^^^ 
gei8  ?  Then  I  afk.    Where  is   the  divine  in-  ip*^  ^^* 
ftitution  for  iuch  a  body  in  the  golpel,  and  )^cnh^^*^ 
where  the  chafer  veiling   them    wuh  this  ,^frt'ti^<f 
high  power  ?  To  what  things  and   how  far  li/H  H^\ 
does  this  rfuth<.'ritv  extend  ?  Is  it  hmitcd   or  i\  riv.  XfT^w 
unlimited  ?  Bui  1  forbear — It  never   will  be  13,.  fdi/|*'' 
pretended  that  a  ConneSicut  Conlociation  is  ^K^i^^a* 
of  divine  inftitution,   or  is   conftitutcd    and  ftuitti.>tt( 
vefted  with  author  ity,  in  matters  of  faith,   by  ^^  C^^^ 
a  charter  from  Heaven  :  It  is  intirely    a  fy- ^^^eA«i♦^* 
nodical  inftitution^  arid   Saybrook  Platform  is  ^  -    |^^  . 
its  charter   :  Whatever  authoiity  therefore  is  ^^^  '    \  " 
claimed  and  exercifed  by  this  body  of  men, '(^*|*f^  ^ 
by  virtue  of  their  inftitution  and  charter,  is  {/n^  U^ 
an  authority  not  known  in  the   New  Tefta-  q  ^^^, 
mentj  and  by  confequence  is  a  bold  ufurpa-  .   ^   / 
tion  ofChrift*s  prerogative,and  a  ftepping  in-  '^  ^^^f*^^ 
to  his  throne  who  is  the  only  lawgiver  and  &^'w\  ^ 
king  in  the  church  J    and  every   excrcife  of  li^'t>i<»(# 
fuch'  authority  is  in  fad:  fpiritual  tyranny,  and  vt^  t^^ 
to  be  dlfclaimed  by  all  who  would  ftand  fafi  v^\^  #it^*' 
in  the  liberty,  wherewith   Jefus  Chrift  has  0^^  \\i^h 
made  them  fr^e.     If  Chiift  is  the  only  !aw-^^^m(|  J^ujV 
giver  and  king  ii)  Zion  ^  if  the  holy  fcriptures '^^  j^  >|f 
are  the  only  flandard  of  religious    truth;   if^'      f#/u- 
every  irtc  and  accountable  creature  has   full  ^     -'  - 
and  undifturbed  right  to  iearch  the  fcriptures  ^^^ 
^'tid  fudge  for  himlcif  in  all  religious  matters  ^  *^^«^ 


(     "8    ) 

find  if  religion   is  no  further  praife-worthy 

than  ie  is  matter  of  choice  -,  if  theie  things 

arc  fo,  can  it  be   fuppofed   that   Chrift    has 

given  others  authority  to  difturb,  cenfurc  and 

perfecutc  Chriftians  in   the  exercife   of  this 

right,  a  right  which  Chrift  himlelf  gave,and 

commanded  the  exercife  of  it  ?  God  forbid  ! 

And  if  Chriftians  in  ccmmon  have  this  liber* 

^^   X  ty,  much  more  the   EmbajQfadors   of  Chrift 

•;.  --     who  are  forbid  to  teach   for  doftrines   the 

r^  t^  commands  of  men,  but  on  the  contrary  are 

^TMtei^bound  by  office  to  teach  the  people  all  things 

lUy^  whaifoever  Cbri/i  has  commanded  them  ;  to 

deliver  the   whole  counfel  of  God  ;   and  to 

lake  heed  to  the  miniftry  they  have  received 

fji  the  LorJy  that  they  fulfil  it.     By  viewing 

the  Lord    Jcfus  Chrift  as   only  lawgiver, 

king  and  judge  5  by  making  the  icriptures  of 

truth  his  only  rule  of  failh  and  practice ;  by 

ufing  that   liberty  in   the  purfuit   of  divine 

knowledge  which  God  has  given  him  as   a 

man,  a  Chriftian  and  a  difpcnfer  of  the  word 

yJL  -^  of  life;   by  preaching  hi*   own   candd  and 

tiii^V  inipartial  interpretations  of  fcripture  to  the 

n^/tiA  people  of  his   charge,  and  when  folemnly 

fn,fi:4<  obliged  hereto    by   his  commiffion,  as  a  fer- 

^  UA  vant  of  Chrift,  and   accountable  to  him  as 

tn  ti^-  fupreme   paftor ;   by  thefe  things  does  the 

f^  jrt^aithful  preacher  juftly  expofe  himfelf  to  be 

o  ft.tv)"^S^^>  condemned,  and  excommunicated  by 

y  kis  fellow  fervantSi  merely  becauli  he  dif*^ 


(    139    ) 

fsrs  from  them  in  his  interpretations  of 
fcripturc.  and  does  he  expofe  himfelf  to  ail 
thele  evils  agreeable  to  the  laws  and  rii'es  of 
Ghrift's  kingdom  ?  Dare  any  prcfume  this !  ^^^ 

To  whom,  pray,  is  an  Embaffador  accoun- ^  ^^^1 
table,  but  to  the  authority  that  cofnmiffions  4<t  ^'M^. 
him  asfuch  ?  —With  reiptc^  to  the  doftrinea  ^^^^'^J 
you  have  ken  fit  to  condemn,  though  you  ^'[.*^<^^'* 
bad  no  right  or  authority  from  Chrift  fo  to  ^'  thnr^  i 
do,  I  would  expoftulate  with  yoii.-How  i$i^l  i^^^^ 
the  opinion  that  mankind  come  into  the  yv^Y-^ " 
world  morally  vicious  and  depraved,  under  cm^  ^^^^ 
the  wrath  and  curfc  of  God,  and  expofed  to  f|'>cii.U  < 
damnation  Confiltent  with  the  exprefs  decla-£^C*i<spfc 
rations  of  the  holy  Bible,  that  God  is  the  fa-  ^^^^  SixS^t 
ther  of  our  Ipii  its  j  formeth  the  fpirit  of  /^  j^^  ^ 
of  man  within  him  ;  fafhions  lis  in  the  ^^j^h/uj^ 
the  wotnb  5  that  his  hands  make  and  faChion  ]^^,  ^, 
.us?  Why  will  you  make  God  the  author"  Si. 
of  ail  wickednefs  ?  How  can  you  believe  ^5^  ^"^ 
that  God  is  flow  to  anger  and  abandant  in  1  Ifi^t^ 
goodncfs,  when  he  makes  a  creature  luch  as  ykuvA^^ 
it  is,  and  then  is  angry  even  to  wrath  with  .frnj^U^ 
the  creature  for  being  as  it  is  ?  How  can  you  ^^^  ^^^^ 
fuppole  that  obedience  is  not  the  only  condi-  ^  ^^^ 
tion  in  the  covenant  of  grace,  when  we  read  ,,^^^ 
exprtffly    in   the   Bible   that    Chrill  '  being  ^"-^ 

inade  perfect ^  became  the   author   of  eternal 
faivation   to  all  them    that   obey  him  1  Aid?^'*''^^- 
that  *  he  who  doetb  rfgbteoufnejs  is  t  ighteoui  ?  <tiA  tyv^ 
How  can  you  entertain  the  opinion  that  mea  txn*'%\\ 
icHuti^t,^.  U'^    r-'Lj  ij^R  h^rx.  Ut*.>   tl^evAt.^ 


(     13^     ) 

have  not  both  natural   and  moral  power  (if 
you  are  pleafed  to  make  this   diftindlion)  to 
do  all   that    the    gofpel    requires   of  them 
in    order  to    their  taking    benefit    thereby, 
when  you  hereby    make    the   blefled  God 
fufpend   the  beftowment   offaving   benefits 
upon  an  impoflible  condition,  and  then  eter- 
nally punifh   his    creatures  for   non- perfor- 
mance ;  though  God  is  faid  to  be   long-fuf- 
fering,not  w-!ling  t'^at  any  {hvvuld  perifh  ?  Is 
not  this  tc  make  God  an  hard  mafter,  reaping 
where  he  h-ss  not  fowed,  aad  finally  punifh 
his    creatures  for  nothing  ?  How  can   you 
Jfj^f  -J.  fuppoie  that  our  good  works  are  not  the  mat- 
'-'       ter  of  our  juftification  at  the  redeemer's  bar, 
^  ^1^,  when  obedience  and   difcbedience  are   made 
\^  H^^"^  the  exprefs  conditions  of  our  final  juftification 
if/t'  -'      and  condemnation,  Rom.  ii.  7>  and  on— and 
when  our  works  are  made  the   only  fubjeft 
of  enquiry  at  the  great  day,  and  when  it   is 
laid  that  God  will    render  to  every  man  ac- 
cording to   his    works  ? How   can   you 

believe  the  dodlrine  of  perfonal  abfolute  e- 
tern<il  election  to  everlafling  life  ;  that  this 
clcdion  includes  but  a  remnant  of  the  hu- 
man race,  while  the  reil  are  pafTcd  by  in 
God's  eternal  purpofe  and  counfel,  and  left 
to  perifii  without  poflibility  of  happinefs, 
which,  in  other  words,  is  to  fay,  that  God 
made  the  far  greater  part  of  men  on  purpofe 
to  damn  them  5 1  fay,  how  can  you  embrace 


(     «3i    ) 

fuch  an  opinion,    when  the  Bible  expreffly 
informs  you  that  God  hath  no  pleafure  in  the 
death  of  him    that   dieth,  Ezek.   xviii.  23,"^ ''^^  ' 
31  ?  What  fincerity  can  there  be  in  the  ge-  -m«*P~^^ 
peral  offers  ofgofpel   bleffings,  and    all   the  nupf  cX^^ 
means  and  methods  of  God  with   men,  to  j^  ^i  ^ 
allure  them  to  himfelf  and  happinefs  ?  I  plain-  .^  ./t 
ly  tell  you,  Gentlemen,  that  1  look  upon  this,  V^        \^ 
dodtrine  reproachful  to  the  divine  characfter,    .•  ^^'^f    ^ 
and  fo  long  as  I  believe  that   God's   tender  f  ck  tl^  A 
mercies  are  over  all  the  works  of  his  bands,^  ^ 

fp  long  I  /hall   continue   to  reje^  and  deiek  ^^'f^l 
fuch  a  dodlrine.— How  can  you   avow  the  ^  4<^  ^^ 
notion  of  particular   redemption    when    the.  \xi{l  — 
Bible  exprc%  informs  you  that  Chrifl:  died^^^  / 

for  all  in  general,  1  Tim.  iv,  jo  j  for  every/.  tU^^^ 
man  in  particular,  Hcb.  ii.  9^~that  he  died  ih^^ilur^i 
for  the  whole    world   without   exception,  i  ^.^  /^  iii 

jGhn  II.  2 ^ without  exception  of  the  un-  ^^^  {^^ajlI 

godly,  Rom.  v.  6.-. without  exception  oi  ^'^^{tr 
enemies,  Rom.  v.  lo,  and  without  exception  1  '  J^ 
of  thofe  who  perif}),  2  Peter  ii.  i  ?  How  can^^  ^''^l^ 
men  be  faid  to  render  themfelves  worthy  of  f  k^, 
forer  punidiment  for  rejefting  Chrift  and  "1  t^  "^ 
gofpcl  grace,whe,n,Qgreeable  to  this  doa:rine,  ^^^^  ^"^^ 
Chrift  never  died  for  them,  gofpel  grace  ne--^(^^^  ^-^" 
ver  was  purchafed  for,  nor  defigncd  to  be  fri^ff^rt^ 
conferred  upon  them  ?  May  I  be  faid  to  de^  'okv^iAth 
ferve  a  more  fevere  punirtiment  for  rejedin^  ,  .Jl  -j 
a  favour  that  was  never  dciigned  lor  me  ?  t^"^ ^^ 
Bui  reasoning  upon  fo  plain  a  iufaject  Items  ^^^  ' ' 
Chvtjt  (jL  crnimo}  !le^uwi  pjy^J^       9m^^^ 


^itjcw^}yi  impcrtmcrtt. — I  can  affigr?  no  other  reafon 
/«.  turt  why  you  have  condemaed  iheie  duftri-ies, 
'  w  Ok  ^"^  avowed  their  contraries,  but  an  undue 
'  ^\  attachment  to  a  particular  fyftem  of  opiniotis 
'^^^'^  without  free  and  impartial  enquiry  ;  aclhere- 
fc^fsiy^  ing,  wi'hjut  proper  examination,  to  human 
UnMU^  creeds  conftflims  of  faith,  &c.  But  to  the 
r.U^mcai  law  and  to  the  telUmony-'the  Bible,  the  Bi- 
^  rnMt^  il^  o^ly  is  the  religion  of  Protellants.  Be  en-'f- 
usxi^k  ^i^^^eated,  Gentlemen,  to  paule  one  minute  in 
/  ^^^^/^^^your  career,  and  view  the  ground  you  have 
^^  A  "gone  over  ;  lay  afide  indiicreet  zeal,  psffionv 
n^€i^  (A  gj^j  prejudice,  ai.d  let  reafon'afcei.d  the 
Ji'nfiyf  (t/  throne  and  iiiflaence  you  to  calm  rtflctlio^. 
Mit^  In  your  retired  and  foleniin  moments  do  Y<^tJ 
.  enjoy  the  (erene  pleafure  of  felf-applaufe  iii  a 
m  tpcii  '  review  of  the  meafurc  you  have  meted  out 
■lL  Ci4ViijSo  me»  and  the  church  of  God  in  IFe/hSta/^ 
4  i,i  ^^v*p^^^^  ^  ^^  y^^  f^^l  juftificd  in  your  own 
uiiJoit-,  minds,  a;id  do  you,  with  confidence,  exptcS 

i  d^vU  ^^^  '^"S  ^^  meet  the  approbation  of  your 
^^  .  'K  judge  the  Prince  of  Peace  ?  Can  you,  Re- 
^^k  I  verend  Sirs,  I  fpeak  it  with  concern,  can  you 
IhL  ^^  infatuated  to  that  degree,  after  all  that 
^^tf^  ,  has  been  laid,  as  to  view  yourfelves  inverted 
*\^^  Jtvith  authority  from  Chrift  to  diftate  to  the 
I  ci^*^^  ^^^aith  of  your  fellow  men  ?  Authority  to 
yta  a.rf  judge,  condemn,  and  give  up  others  to  Satan 
yuvi^i^  merely  becaufe  they  differ  from  you  in 
ii-t^ti   ejCv^^^S"^^"^  ^"^  opinion  in  religious  matters,  in 

f  f  one  word,  becaule  they  adopt  not  your  creed  ? 

f  J  ^       —i  A  *  iii  J,  .J.     ^     Ai 


{     '33     ) 

Will  you  do  all  in  your  power  to  exclude  h 
fellow  fei  vant  the   kingdom  of  Heaven,  be- 
cautehis  creed  dfFcrs    from  yours,  which  is 
the  very  language  of  your  late  proceedings  at 
Stafford^  Will  you    continue  to  think    you 
have  this  authority  becaufe  when  met   you. 
cail  youffeives  z  Con  foci  at  i  on  ^  for  in   your  in-» 
flividual  capacity  you  pretend  not  tofuch  au* 
thority,  when   you  have  neither  precept  nor 
example  of  fuch  a  hody  of  men  in  the  Bible 
to  keep  yourfelves  in  countenance  ;    no  char* 
ter  (rom  Heaven  incorporating  you  a  Confoci" 
afion,  z\]d  ve/iing  you   with    this  authority  in 
itr.atters  of  faith  ?  Your  claim  to  fuch  autho- 
rity is   no   better   founded    than   the  Popes 
(:laim  to  infallibility,  and  if  you  have  it,  you 
are  fchi/maticks  while  you  remain  out  of  the 
bofom  of  the  holy   mother  churchy    and  ought 
diredtly  repair  to  Rome,     As  I  am  an   Em-      ^ 
bafiador  of  Chrift,  though  unworthy  the  ho-  ^^^^ 
noUr  and  unequal  to  the  fervice,  I  claim  un-^i"^^^^^ 
diilurbed  liberty  as  fuch  to  fearch  the  fcrip-^-^^itiiL  7>^ 
tures,  judge  and  believe  for  myfelf ;    and  tofJtt^'K  J^ 
preach  my  own  fentiments,  my  own  intepre-  ^^^^  ImjM: 
rations  of  fcripture  j  I  am  not  your  Embafla-  ^il 
dor  ;  I.  received  not  my  inftruftions    from  J^^^^^^ 
^  you,  nor  am  I  accountable  to  you,  but  to  the  T^  1^ 
'  Jupreme  pallor  ;   you  may  creft  a    petty  tri-      ^  ^.'l 
bunal  J  you  may  ufurp    Chr ift's  throne  ;  afi-  ^       Vy 
fume  his  prerogative  ;   arraign  a  fellow  fer-i}^**  ^^ 
vant^judgc,  coadema  aBd   excommunicate  "^«/»^«''^  '^ 
(du/i>ii7ii  pmiiLk^,     inicncis   wiMtrt    rd^^^ 


(      134     ) 

him,  bccaufe  he  prefumes  to  differ  from  you 
in  religious   fentiments  and   dares  to  preach 
them  :  I  fay  you  may  do  all  this  becaufe  it 
is  within  the  compafs  of  your  power  j   but 
until  you  fhall  make  it   appear   that  you  arc 
incorporated  and   empowered  fo  to   do  by  a 
charter  direBly  from   Heaven^  you  cannot 
blame  me,if  I  view  you  as  bold  intruders  and 
ufurperSy    and    bufy  bodies  in   matters  that 
do  not  belong  to  you.     I  hope    upon  a  ferious 
review,   you  will   fee  your  error,   retrad:  it, 
and  unite  with  me  in  defence  of  that  liberty 
-wherewith  Chrift    has    made  i^s  rree  :  We 
are  Embaffkdors  of  the  Prince  of  Peace  ;  are 
bound  faithfully  to  deliver  to  our  people,  not 
i/j^  /  ^^^  dilates  of  fallible  men^  but  the  unerring 
immii   ^^^^J^^^  ^^  Heaven  5  and  ought  ever  to  bear 
w   in  mind  through  the  courfc  of  our  Miniftry, 

^«iVtti  ^^^^  ^^  ^^^  ^^^  called  us  to  this  important 
■ -i  '  work  will  foon  judge  us  in  righteoujhefs  \ 
\~  r  Gentlemen,  I  wifti  you  God  fpeea  m  every 
tmtt^ki  laudable  attempt  to  fupport  the  religion  of 
ttfiPa-/  cjjj-ift  and  the  caufe  of  God  >  but  you  may 
"^nwtr  depend  upon  it,  that,  notwithftanding  all  you 
[fxiim^  have  done,  or  can  pojjibly  do,  I  fhall,  with 
(mk'lu¥nfic^f}y^  psrfevering  aim,  profecute  my  duty 
ja.l"'-v  ^^^^^  ^^^  "^^"  >  ^^^  ^^P^^  which   I    have 

preach. 


-  received  of  the  Lord  M^b  I    /ball  certainly 


W*   ^^tni^-rUfK  tcn^^unn  j/i^^r//\  Wcrj^/er/S  offx. 


(     135    ) 

-  ) 

AN 

ADDRESS 

TO      THE 

I^     1^    O     P     L     B 

OF       THE 

STATE    OF    CONNECTICUT. 

Mt  Countrymen  and  Friends, 


V    ) 


THE  liberty  we  plead  for,  and  have  a 
right  to  expea,is  not  licentioufnefs,  nor 
a  liberty  to  laugh  at  and  abufe  a  divine  reve- 
lation ;  but  the  principle  of  equal,  impartial 
liberty  to  all  peaceable  members  of  the  civil 
ftate,  both  prcacherSnnd  hearers,  to  fearrch  and 
examinethe  facred  fcriptures,  and  co  believe, 
profefs  and  preach  thofe  tenets  and  doftrines,  y^^ 

which  appear  to  them  to  be  agreeable  to  theX  y^\  « 
fcriptures,  and  to  rejedt,  with  entire  and  per-*  «^f  **"*^*^ 
fe£t  impunitV)  any,  or  all  thoie  tenets  and  doc-  |itJ*-  Ki^ 
tnnes,  by  whomfoever  they  are  T;.eccived  or  tk^^'Pt. 
taught,  as  do  not  appear  to  them  to  be  agrea-^ip-tc/'fa.^e^ 
bleto  the  fcriptures.  sufvli  |?rrf<ti 

This  notion  of  liberty  was  the  very  princi-/e^rnt7i^ 
pic  upon  which  the  glorious  Protcftant  refor-  ^^  uon  W' 
mmon  {torn  Popery   began,   proceeded  and  yci^  5*^ 


(     xjfi     ) 

i*<^  lit  <-^AWas  finally  efFeded.     This  is  the  very  prlnci- 

s^    'I'ut      pleof  religious  liberty,  for  which  the  Proteft- 

r^'FSTtJU|    ant  non- con  for  mi  (Is,  our  illuftrious  anceftor^ 

'^-h  m    Great  Britaiuy    contended     unto  blood, 

before  and   during  the  reigns   of  the  Stuart 

family  :  For  the  enjjynient  of  this  liberty 

they  left   their    native    country,    croffed  the 

Atlantic,and  caoie  into    America  i  And    this 

is  the  great  and  good  principle  upon    which 

all  New  England  c\\\irchc^  were  firft  fettleda 

and  upon  which  they  fl  ^uiflied    for  a  great 

'  ff^^S'^'yi  number  of  years.     But  alas!    whithei  are  we 

vm  It       their  children  going  !    Surely  with  long  ^nd 

uiH,  «|jc^  difmal   ftrides    we  arc   returning    again    to 

f  m^V     ^^'^^  '    F^^r  only  take  away    liberty  of   free 

:»T&-  fyilt\  ^nqtiiry,  and  free  profeffion,    in    matte'^s  df 

*fi  ^vmj  '*^^^g'^"    ^"^   ^^^  worlTrp  of  the  deity,  and 

'fvi'-tri     Pfoteflantifm  is  inftaitly  given  Up   and  de- 

^        i  i)  ^^oycd,    and  popery    inevitably    introduced. 

\. ^       And  no  longer  than  wt   hold  the  principle 

;^7^^'^'^^ibovejcan  we  poffibly  defend  the   Proteftant 

M.i  *^«f^.cau(e,  nor  ourfelyes    in    leaving  the    Rotmfb 

cu^  oifiin  communioui     And    will  you,  my    country- 

L^  Ct%    men,    freely  and    without  a    ftrugtjle,  give 

YnnA-H  ^  ^P   ^^^  which    is  your  very  bafis  a^Pruteft- 

j  i/c    ^^^^>  youir  birth-right  privilege  as  leaionablc,    fl 

y        ^   accountable  creatures,  your  divine  ornament    9 

J^\j^     and  glory  as  Chriftian  profefT^rs  !    Will  yod    % 

,  j^  become  bound  to  believe  as  this  or  the  other 

V^!:confeffion  of  faith  diredls,  as  this  or  the  other 

ntvif  wecclefulliek  council  fhall  decree,   as  this  or       i 

^^^li^    t/rvrf    /^^    ^^iruh   corti   i#<m   r^^ 


(     ^37     ) 

ihe  other  minifter    teaches  you,   though  ]n 
dircd  contradiction    to  the  clear   didlat^es  of 
your  confcicnces,  regulated  by  the  v/ord  of 
<5od  !  Will  you  reiign  your  faith,  yourcon- 
fciences,  and  your  rehgion  into  the  hands    of 
any   man,  or   body    of   men,  and   delegate 
ifhem  to  think,  reafon,  judge  and  believe  for 
you  ?  Will  you  alfo  appear  before  the  tribu- 
nal of  Chfift,  the  king  of  Zion,   and    your 
eternal  judge,    by  your  delegates   too  ?  And 
will  ihey  warrant  your  fafe  appearance  thcie  T 
If  not,    furely  it  is   unfafe  for  you  to  betruft       ^  fc^t 
them  now  with  your  faith,  yoiir  re!igiGn,and        vJli/o 
your  confciences  !  I  fancy   i  behold  a  mb:-  t^^'t^  '" 
Cure  of  horror,  indignation  and   contempt  in  ^^^^^'^  ^^ 
your  very  Countenances,  upon  reading  thcfe^  2>*ev«j  ^x- 
queries  ;  to  think  that  a  bare  motion  (hould  ho^hit^i^Hn^ 
made  for  you"  to  refign    eve-ry    thing  facred  f^itiKi/  tf^^ 
and  important  to'yoii   on   earth,   ard    every  rwifk  ^(U 
thing  dear  and  felieiiating  in    a    bltfltd  im-  n}tt\zi 
mortality  !  Your  fouls   recoil  at   the   naked  ri^hiz^^^Oii 
thought  of  fuch  horrid  fuicide,  and  fo  much  ^itrU^  Ijlj^ 
ingratitude  and  impiety  to  theiiicarnate  God^  %  ^L-    /v. 
your  faviour,who  hath  made  you  free  !    And       -    ^j  Ia^ 
perhaps  you  are    dimoft   cffcnded    with    J^-^\\^,^S 
ior  fuggeCting  fuch    thoughts  to   you.     But  ^       r  iJIr 
refled:   one   minute  on  what    you  have  readr^'/y 
above.   An  ecclefiaftick  council,  gravely  met,  ^^fT -^ 
tipon  the  invitation,  not  of  a  paftor  or  church, ^^*^*''^    *^' 
but  of  three  or  four    difafftded  individuals, ^~J*^^^   "^ 
\o  judge  of  ai  ticks  of  faith   arid  do6!rines   cf  pirui^v^h 


(     138     ) 

religion  -,  the  accufed  paftor   required  to  ap«^ 
pear  before  them,   and  anfwer  io  charges  of 
falje  and  dangerom  do^rines ;  and  they  final- 
ly cenfurifig,  condemning^  and  then  excommU' 
ni eating  the  paftor  5    though  neither  he  nor 
bis  chuiCh  ever  embraced,  but  from  the  be- 
ginning refuied  the  conftitution  of   ConneBi'* 
cut  churches,  as  it  is  to  be  learned  from  5^^'- 
cu^iL—  y.  hrook  agreement  \  Herein  you  plainly  fee,  and 
itu^    i:tix  with  yoiir  own  eyes,    the  f acred  liberty  of 
xi<s   gnu-    conrdcriCC  violated,  the  divine  right  of  private 
'  M«m  |£^^]ud;^ meat  denied,  proteflantifm  overthrown^ 
V  m1        infallibility   implicitly   claimed,  a  wide  door 
opened  fur  tbs  introduSion  of  popery,    and 
'  ill  ^'^'^  prerogative  of  Chrift,  the  only   lawgiver 

tr  ^      in  Zion,  boldly  afl'umed  1  Look   again   and 
4      ?^srain  upon  the  doings  of  that  council ;  con- 
^3^  ^    .     filer   and    weigh    them   well.     Open  your 

^od^^^^i     ^y^^'  ^'^^^^  ^P  ^^'^^  attention,  get  yourfelves 

"^cu  ail     q,jijg  awake;    and  do  not  fuffer  yourfelves  to 

ua   CcM^f^i  jjg  lulled  to  fieep  by  that  vain  and  fallacious 

cv  ^y**^cry,  the  church  is  in  danger,  from  falfe   and 

\£9t,  fuiej    corrupt   dodtnnes  entering  into  her.     This 

iLkeaLft^iM\^s  always  been  the  cry  of  iazy^    idle  drones^  4 

K  ts^iittk^*  who  never  will  be  at  the  pains  of  thinking 

'^  v<(>i^4K<out  of  the  beaten  trad,  but  receive  their  faith 

^  fliaui^    ap,(i  religion,  £S  they  do  their   eftates,  from 

X  <4«4t  CI   the  laft  will  and    teftament   of  thofe    who 

it^ht—      v>ent  before  them.     Thofe   that  never  did, 

^  and   never   will,   bring  any   new  thing  out 

of  their  iresfure,  [  as  the  good fcribt  akoap 


I  ^ 


(     139     ) 

doei^  who    is  inilru^ied  to    the   kingdom    of 
Heaverty    we  may  depend  will  certainly   fiiid 
fault  with  thole  that  do      And,  when    rea- 
fon  and  argument  fail,  fuch  men  will  aff.  me 
that  armour  which  hath  long  been    proved, 
find  cry  herejy.kerefy^  the  church  is  in  danger  ' 
and  this  always  does  the  job  with  the   igno-        j  ..       A 
rant  and  unwary  ?    Before  fhe  iV/m?^coun-  ^^ 
ci!,  ^.  D.  325,   this  was  the  conftant   cry,  IhtxL^^'' 
herefs\  herefy,  the  church  is  in   danger  !  And  /^  i^^t^^^^ 
to  ftill  this  cry  all  the  ecclefiaflick  councils,    u^JI  ^4^ 
for  400  years  were  convened.     But  did  theie   t'^  ''^*^*'^ 
councils,  which  met  for  the  fame    pui poles  £^«'n«A*.p 
WMth  that  at  Wefl-Siafford,  really  deliver  the  ^/uv>c:K  Ka 
church  from  danger?   Good    Gc.d  !   never,  pe.^ccl*c< 
never  was  the  church    fo  much  endangered  ^,^^  -.v^iu^  -^ 
by    a!!  the  ccmbi nations  of  earth   and  hell  ^^^j^  'b^^^ 
againft  her,  as   [he   was  by  the  decrees  of  -\^^^\xxi)k 
theie  ecclefiaftick  councils !  Will  you,    after  ^.    jtA^m'^ 
more  than  1400  years  fad  and  awful  cxperi-  i^^'j^^^ 
ence  of  the  fatal   confequences    of  the  aAs  ^^^    \^(^ 
^nd  dcings  cf  eccleiiaOick  council?  in  maUers  ^^^*^        t 
of  faith  and  the  worfliip  of  God,  be  ftill  im-^^'*^^.?^ 
pofed  ypon  by  the  cry  of  herejy,  the  church  ii  ^  ^^  ^^ 
in  danger^  &c.   **  ^ISow  comes  the  fatal  t'w-i-^i-^^^^ 
gine;'  fays  an  author,  **  Ring  the  bels  back-ieiifc^t^pLe 
ward  !  The  temple,  the  temple  of  the  Lord  |*  li   ^ii^ 
is  on  fire.     The  church  is  in   danger  !  This  J^  fW^ 
cry  of  the  church's  being  in  danger,  has  been  ^^,^/^  ^i  ^ 
a  religious   cloak,    under    which   the  inoft  c^  ;^    ^' 
wicked  flagitious  crimes  have  been  perpetrate  ^^  Jt5L>  - 


(     HO     ) 

ed  :  Witnefs  all  the  hiftories  of  pcrfecutions. 
The  cry  of  herefy  is  more  furpriling  to  man- 
kind,, than  the  cry  ot  fire  ;  as  the  confe- 
quences  have  generally  been  more  terrible 
and  awful,"  ^ 

Read  with  your  own  eyes  the  hiCiory  of 
the  church,  and  fee  and  judge  for  yourfelves 
what  always  have  been,  and  thence  learri 
what  always  will  be  the  confequences  of  the 
afts  and  doings  of  ecclefiaftick  councils, wheii 
they  have  undertaken  to  cenfure  and  con- 
demn religious  tenets  and  do<flrines,  and  to 
imp:)fe  fubicription. 

Dj  youi  imagine  that  our  catecbifms,  cdn- 
feffijns  of  faith,  and  prefent  received  forms", 
contain  a  complete  and  perfecfl  iyftem  of  fe- 
vealed  religion  ?  Are  they  abfolutely  incapa- 
i£^{Lii/Z  blc  of  addition,  amsndation  or  corredion  I 
6^/re«ritr.^k^fe  they  of  divine  originaljand  ftamped  with 
"  7  ^  Wu.  the  authority  of  a  Gcd,  and  is  he  to  be  ac- 
'«wj  Cri/itii  turfed  who  fjiall  attempt  to  add  to,  or  di- 
/;luy4«**i«^  minifh  from  them.  You  doubtiefs  believe 
4\  aft><j^w4}ur  catechilms  and  confeffion  of  faith  were 
tt^ck  Sit^'-jji^,ciQ  by  poor,  weak,  faHible  men  j  who 
'^^^^^^^^lad  no  authority,  and  indeed  never  claimed 
»recittim*Z/^^^'*  *^  impofe  their  interpretations  of  fcrip* 
^  ^wj  ^^^^  ^pon  othe;s  ;  but  left  every  man  at  }!« 
|>i^lc^m!<^berry  to  fubfcribe  or  not,  according  to  the  re-^ 
*crr%nwied  i'^^^  of  his  own  judgment.  Why  then  fliould 
1^  d^  (rttu^^he  be  profecuted  in  the  fpiritiial  court  lor 
rt<?.ji^  t^Jt  kerejj\  who  fiiall  attempt  to  tM  to,  diminiih 


(     141     ) 

from,    amend  or  corredl   thefc  catechifmSj 
conteirions,  &c.  and  why  fliould  we  pay  the 
haft  attention  to  that  old,  trite,  popifh  cry  of 
herefy,  your  church,  your  contiituticn  is  in  dan- 
ger !  One  would  think  this  too  enh'ghtened 
an  age  to  be  prieft-ridden  a*nd  deacon-ridden      ..       "V 
atfach  a  rate  .'And  it  would  be  an  unaccoun-  -hV*"^^^ 
table  phsejomenon  to  Europe,  who  have  be-  ^  '^^  )*J 
held  with  aftonifliment    the  military^  flcil),  **'^'^*^ 
prowefs,  fortitude  and  refolution  of  the  fons  -^^^'^^    ^ 
of  America,  in  aflerting  and   defending  their   *^^/^  ^ 
civil  rights  and    privileges    againfl:    lawlefs  XJ^^^fi 
power  and  domination,    now    to  fee   theml  i^^^^^v^}, 
iamely   crouching    beneatU    the   intolerable  ^^^^  J  j^^ 
weiglit  of  eccltfiaftic  tyranny  and  defpotifm,    ov^  c<fcn 
and  yielding  implicit  faith  and  fubmiffion   to-,i,^frwfc 
the  arbitrary  decrees  of  their  priefts  and  dea-  r^i^vSbri< 
cons  :  Only  advert  to  thefe  obvious  coniider-  /^^Yiiai 
ations,  that  Chrift  Jefus  is  the  only   king  in  •jvi.tii  «iA 
Zion  >— -that  he  hath  left  the  confciences  of  Ikm^  wiwt^ 
men  at  entire  and  abfolute   liberty    from   all  -  ruin('f4;  r^A^ 
human  reftraints,  fo   that   we   have    ^txh&i^l*^*^  ^0^ 
divine  right  to  fearch  the  facred   Oracles  for  kktfh^^^ 
ourielves,  to  fee    with  our  own   eyes,  judge  ripcUfrti^ 
with  our  own  underftandings,  not  being  2C-|i^  r^9H\^ 
countable  to  any  intelligence  in  the  univerfe,  i>j^^^  % 
but  him,  for  our  religious  tenets  and   fenti-'^,^  (^.^^^ 
ments  :  And  \\\zX,ihat  is  a  poor,    forry,    wi«  ^^j^  ^^ 
thered,(habby  faith  in  religion,abfoluteiy  un-^j^)  ^^^^ 
acceptable  to  Chrift  and  unprofitable  to  our-  /^^^  ^ 
feives,  that  is  didatcd  by,  and   founded  QWyhrtf.^^^"^ 
human  authority  •  4]^  ^<ru  ej;tji*t#  (^^  t^in^  r{  f>iti 

y?aitt/»M:   ft*  furtiM    nuiii  ^*  f^tLj    (fui  <^ctt  *«tfl  ]^wib 


(     Ha     ) 

/tcLK^'  yCWe   oiight   conftantly    to   endeavour  to 
net-i    niake  progrtifs  in  Chriftian    knowledge,    as 
m  VoT^e}!  as  all  other  excellent  atrainments  5   and 
^K  '    never  be  content  with  what  isalread;  known, 
^'^^  ^  or  was  known  200  years  agOc  That  excellent 
^iu7iitgtr\d  genervus  fpeech  of  Mr*  Robinjoti  to    his 
^«A*      congregation  in  Hollatidy  juft  as   a  part  of 
^  &rif&tihem  were   tnibarkiug  ior  America^  ought 
'^^'^^  never  to  be    forgotten    by   true    proteftants. 
cQ  >^  'iAt,Robinlon  kept  a  day  of  farting  and  prayer 
with  his  chuich,  and  addreffed  them  as  foU 
lows,    "  Brethren,  v/e   are   now    quickly  to 
part  from  one  another,  and   whether  I    may 
ever  live  to  fee  yqpr  faces  on  earth  any  more, 
the  God  of  Heaven  only  knows  j  but  whe- 
ther the  Lord  has  appointed    that    or  no,  I 
charge  you  before   God   and  his  bleffed   an- 
gele,  that  you  follow  me  no  farther  than  you 
have  feen  me  follow  the  Lord   Je(us  Chrifto 
If  God    reveal   any    thing  to  you,   by   any 
other  inilrument   of    his,  be    as    ready  to 
receive  it  as  ever  you  was  to  receive  any  truth 
by  my  miniilry  ;  for  I  am  verily  periuaded^ 
the  Lord  has  more  truth  yet  to  break  forth 
out  of  his  holy  word.     For  my  part,    I  can- 
not fufficiently  bewail  the  conditicn   of  the 
ttfofmed  churches,  who  are  come  to  a  period 
in  religion,  and  will  go  at  preient  no   farther 
than  the  infl-ruments  of   their   reformation. 
The  Lutherans  cannot  be  drawn  to  go  be- 
yond what  Luther  (aw  ;     whatever  part   of 


(     H3     )       ^ 

riis  will  our  God  has  revealed  to  Calvin,  thdj^ 
will  rather  die  than  embrace  it  j  and  the  CaU 
'Dtni/is,   you  fee,  ftick  faft  where  they    were     ^^^^^^ 
left  by  that  great  man  of  God,  who  yet  faw  ^^T^^ 
not  all  things.     This  is  a  milery  much  to  be  ^^"^ 
lamented,  for  though  they  were  burning  and  ti  cn^^^^" 
kilning  lights  in   their  times,  yet  they  pene-  vd^  V^'^ 
tratcd  not  into  the   whole   counfel   of  God,  lietvA-*-^ 
but  were  they  now  living,  wourfd  be  as  wil-  <l^ii*clcW^ 
ling  to  embrace  farther   light  as  th^t  which  j^|  ^  7^0, 
they  firft  received.     I   beleech  you  remeni-       ^^   li 
ber,  it  is  an  article  of  your  church  covenant,  ^<  ^     tt  ^ 
that  you  be  ready  to  receive  whatever  truth  ^^^"^^ 
(hall  be  made  known  to  you  frmi  the  written  ^^"^  ^'^ 
*word  of  God,     Remember    that,    and    every  fl^^^^^^ 
other  article  of  jdur  facred  covenant.    But  I  '|*^w^«^ 
muft  herewithal    exhort  you   to  take  heed  i^*^^-^? 
what  you  receive  as  truth,  examine  it,   con-  etf^'^  ^^^ 
fider  it  and  compare  it  with  other   fcripturcs  'ff^  Keiit 
of  truth,  before  you  ^ecei^/e  it ;  for  it  is  not:  jf^r?:^  C'Wt 
poiTibie  the  chriftian  world    fhould  come  fo  ^^^otL  ?«i:l 
lately  out  of  fuch  thick    antichriftian   dark-  ^1^;^^  <\\^i 
nefs.and  that  perfedion  of  knowledge  fli  uld  1  vi  ^^_„ 
break  forth    at  once.       Neals    Htjhry  of    ^        ...  l. 

P«r//.«i,voU.p.490.49..  '"  7'^^^ 

A  true  proteftant  was  this  great  and  good  ''^  1  ^- 
man.  How  firmly  did  he  believe  the  right  CtaifesT^*  ^ 
all  chriftians  have  to  feareh  the  holy  fcrip-  iii<.n  ^^,: 
turcs,  fee  and  judge  for  themle'ves,  and  le-  ^^^  ^^X\ 
ceive  orrcjeft  whatever  they  fliall  .judge  to  ^  *^ 
be  agreeable  or  dilagrceable  thereto  !  How  ^     \  ^^,- 


(  ■  M4    ) 

.   |^^/>    xi^uW  his  indignation  have  been  kindled  f  J 

f  ^-^   have  feen  the  proceedings  of    ihe   late  Con- 

]    ^ ^s     fociation  at  We/i- Stafford  !  and  to  have  read 

Xa"  ''  ^^  ^"^  arrogant  refult.  .^ 
ts  tvwL  Lgj  yg  endeavour  to  obtain  the  fpirit  of 
runn\  proteftants,  to  afferC  and  vindicate  our  hber- 
*^i^  ^^^ies  as  men,  as  reafonabic  accountable  cret- 
^  ^^  tures,  and  above  all  as  chriftians ;  and,  in  ipite 
4IV  ^^^  of  all  the  daring,  haughty,  alluming,  popifli 
i^uiivif^  claims  of  any  man,  or  body  of  men,  let  us 
fi^Ji/i/tbL^^^^  faft  in  that  liberty  wherewith  Chrift 
twMi  :^'a4^^^^  ^^^^  us  free. 

t^ife.    f^  h^riV       jsAAC     FOSTER, 

nth    >'tti'^^iUh  "-  ^        <:-.  r~. 


(  145  ; 


POSTSCRIPT  5 

Containing  fome  Circumftances  that  attended 
the  Proceedings  of  Consociation,  at 
Wcft-StafFord,  Novemher  2,  1779. 

NOVEMBER  2d,  P.  M.  the  venerable  i^^n  D^i* 
body  proceeded  to  the  houfe  of  public  S^fHtrfUfti 
ip,  and,  after  prayer^    the   complaiiit  '    -Jj^y' 
was  read  by  one  of  the  feribes  of   council,  ^^  ^'^        ' 


worfhip,  and,  after  prayer^    the   complaiiit 
was  read  by  one  of  the  feribes  of   council,     -       ,   ,^^ 
and  like  wife  the  defence  of  the  four  articles^   f^^^ 
&c.    Upon    which  the  Rev.  Mr.    Bli/s,  sl  ^Ih^  '^ 
member  of   Confociation,  arofe,  and    began    i^^uJi  ^^ 
an   impertinent  harangue,   which   appeared  ^,^^^  1/  >il 
evidently   d^gned  to  miflead  and    impofe  ^^^^^  ^J^^^ 
upon    the    ^mblv,   which  was  very  nu7      ".^,,    ^ 
merous.     The  acculed  paftor  repeatedly  a-   \  ^^^  ^ 
rofe  and  requefted  liberty  to  read  a  paper  he  ^^  ^^^^ 
had  in  his  hand,  and  obtained  it  finally   with  ^0^^  ^w 
great  difficulty,  being  told  by    feveral  mem- ^Kt^rtAffr*^ 
bers  of  Confociation  that  Mr.  Blifs  w^s  Ad-  ,^^^  y^UL 
vocate  for  the  aggrieved,  and  mu/{  not  be  in^x  .  '  *^ 

tetrupted,  and  Mr.  Blifs  himfelf  Ipake   and  ^  ^^"^ 
faid,**  We  did  not  come  here,  Mr.  Poller,  to  *^¥  ^^'^ 
hear  you  read  papc'rs,we  came  to  judge."   As  ^Ifi^n  it 
the  Confociation  returned  from  the  meeting- ^  ^  ^ 

houfe  to  the  council  chamber,  two  of  the 
members  went  into  the  h^^ufe  of  the  Rev^ 
Ilaac  FoUer,  and  then  and    there,   of  their 

pWD  accord,  faid,  that,  at  the  defire    of  th^ 

T         '  ■  '       '- 


(     146    ) 

complainants,  Mr.  Bli/s  was  voffd  jidvocath 
for  them  by  Confociation,  and  likewife  that 
Confociation^  for  that  reafon^  voted^  that  he 
Jhould  not  ht  judge. 

On  the  3d  of  November,  when  the  Con- 
ibciation  were  in  the  meeting-houfe,  and  a 
large  aflembly  of  people  collected,  the  Rev. 
Mr.  jB///},  abovementioned,  as  was  his  con- 
ftant  praftice  in  that  place,  was  inveighing 
with  the  utmoft  bitternefs  againft  the  doc-^ 
trines  taught  and  received  in  the  church  at 
^efiStafford,  as  falfe,  heretical,  &c.  &c. 
The  oldeft  fcribe  of  Confociation  Ipake  and 
faid,  "  I  do  not  know  but  it  ought  to  be 
known  by  this  congregation,  that  Mr.   BUfi 

is  chofcn  by  this  council *'  HereMr.JS///i 

broke  in  immediately,  and  in  a  lower  tone 
faid,  "  That  is  not  to  be  told  j"  upon  which 
the  fcribe  ceafed  to  ipeak  further  upon  the 
matter.  On  the  return  of  Confociation  this 
day  alfo,  another  and  different  member  of 
their  body  called  in  at  Mr.  Pollers  and  made 
i)\Q  fame  declaration  concerning  Mr.  Blifs, 
that  the  others  made  the  day  beforCo 

Here  follows  a  complaint  exhibited  toCon- 
fociation  by  a  number  of  men,  members  of 
the  church  in  Wefl-Stafford. 

"  Stafford^  4th  Nov.   1779. 
"  Ho  the  venerable  Confociation  convened  in 
this  place, 
"  Gentlemen, 

«  WE  would  alk  liberty  to  jQgnify  to  you 


(     H7    ) 

our  great  and  increafing  diffatisfaftion   with 
fqmc  proceedings  of  your  body  ;  particularly 
with  your  permitting  the  Rev.  Mr.  Blifs   to 
deny,  or  at  lead  to  refule  to  own  his  Advo- 
cacy for  the  complainants  when  in   publick, 
though   we   had  been  previoufly  acquainted 
with  it  by  two  of  your  own   body  :  Thus 
leading  the  publick  into  an  error  with  regard 
to  his   publick  fpeeches.     Second,     We  are 
greatly  diflatisfied  with  Mr.  Blifs  on  account 
of  many  hard  and  unkind   fpeeches  he  had 
thrown  out  in  publickjConcerning  the  church 
and  people  in  this  place  ;  particularly  an  ex- 
preffion  of  his  yefterday  in  publick—^"  fFi/l 
you  continue  in  your  here/y^**  which   things 
we  do  really  look  upon  as  wnkind  and  unge- 
nerous :  We  are  truly  forry,  Gentlemen,  to 
lee  any  evidences  of  prejudice  and   partiality 
in  any   thing  done  in  your  venerable   body, 
and  (hould  be  glad  to  be   informed  a  little, 
and  fatisfied  as  to  thede  things. 
*'  Nathan  yobn/on,  Mi  cab  RoCsy 

Samuel  Davis^  Haniel  Clarky 

Si/as   Bhdget^  jibel  Johnfon, 

Nathaniel  Cujhmafi^  y^bez  Kenty 

Samuel  Bartlety  Befijamin     Davis^ 

Timothy  Ctougb,  Jcjbua  Kent, 

Lemuel  Crofs, 

*^  Members  of  the  church." 
In  reply  to  the   above  they   received  the 
following,   which  ferved   but    to   diffatisfy 


(     148     ) 

them  the  more,  as  they  Icoked  upon  it  as 
^n  evafion, 

"  tVeft-Staffcrd,l<iov./i^\h,i7jq. 
^^  70  the  Gentlemen    members   bf   the  church 
-'■   who  have  figned  the  within  paper ^and  others 

whom  it  may  concern, 

**  THIS  may  certify  that  the  Rev.  Mr. 
plifs  ha£  not  undertaken  the  office  of  advo- 
cate fcr  the  complainants  againft  the  Rev. 
llaac  Fo/ier,  nor  can  with  truth  be  confider- 
cd  lb  by  any  ;  true  it  is  the  complainants  de- 
fi'cd  of  the  council  that  Mr.  Blifs  might 
affift  them  in  that  chara^er  ;  the  council 
^ave  liberty  that  he  might,  and  fome  of  the 
members  of  council  thence  miftakenly  con- 
cluded that  he  had  undertaken  ;  hence  arofe 
your  miftake  :  But  the  truth  is,  he  did  en- 
tirely decline  the  office,  and  accordingly  has 
not  been  confidered  by  the  council  in  that 
character. 

[\  Attefted  by 

*<  Theodore   Hinsdale,   Scribe 
of  the  council." 

This  may  be  affirmed  without  hefitation, 
that  the  Rev,  Mr.  Blifs  afted  the  part  of  an 
advocate  in  public  during  the  whole  time  of 
the  refidence  of  Confociation  in  fVeH-Staf- 
ford^  and  a  moft  cenforious,  unchriftian,  and 
even  inhuman  part  too  ;  and  what  the  peo- 
ple complained  of,  or  at  leaft  one  thing  they 
complained  of,  was,  that  Mr.  Blifs  fhould  aft 


(     H9     ) 

fuch  a  part,  and  appear  in  fuch  a  charaSer  in 
public,  and  yet  deny,  or  at  Icaft  refufe  to  own 
his  advocacy  for  the  complainants.  If  he 
was  advocate  they  thought  the  public  {hould 
have  known  it  j  if  he  waa  not,  it  appeared  to 
them  very  aftonifhing,  that  a  judge  iihould  be 
fufFered  to  a(5l  fuch  a  part,  publickiy  to  pre- 
judge the  caufe,  and  that  in  the  moil  offea- 
five,  virulent  terms.  The  leply  to  their 
complaint  informed  them,  that  although  it 
was  defired  by  the  complainants  that  Mr. 
Blifs  might  affift  them  in  the  charader  of 
advocate,  and  that  he  had  liberty  io  to  do 
from  the  council ;  yet  he  declined  the  office, 
and  accordingly  was  not  confidcred  in  that 
charafter  by  Confociation.  But  how  does 
all  this  confifl:  with  the  public  and  private 
voice  of  many  members  of  their  own  hody^ 
the  oUeli  fcribe  in  particular^  unitedly  de- 
claring that  this  Mr.  Blifs  was  advocate  for 
the  aggrieved^  that  he  was  voted  advocate  by 
i^onfociation^  6cc.  &c.  all  which  can  be  fub* 
ftantially  proved  whenever  there  is  need  of 
it  ?  Further,  if  Mr,  Blifs  declined  the  office, 
why  did  he  then  .publickiy  execute  the  of- 
fice ?  Why  was  he  fufFered  to  do  fo  by  Con- 
fociation ?  And  why  was  this  given  as  a  rea- 
fon,  by  feveral  aged  members  of  the  coun- 
cil, in  particular  by  the  oldeft  fcribe,  why 
Mr.  Blifs  muft  not  be  interrupted,  viz.  be- 
icaufc  he  was  advocate   for   the  aggrieved  ? 


(     ISO    ) 

Mr.  Bills  was  either  advocate,  or  judge,  or 
both,   or   neither,  if  he  was    advocate,  and 
we  rather  think  he  was,  from  the  foregoing 
teftin:)  )nics,  and  that  this  was  what  the  old- 
eft  fcr'tbe  was  proceeding  to  acquaint  the  af- 
fembly  with,  when  broke  in  upon  by    Mr* 
Blifs  as  related  before  5  if   this  was  the  cafe, 
why   all  thefe  contradidtions  ?   If  he    was 
judge,  his  public  behaviour  was  infufFelable 
upon  any  principles   whatever.     If  he    was 
both,  it   is    a  new  thing   under  the  fun,    tp 
make  an  attorney  and  judge  of  the  fame  per- 
fon,and  upon  the  fame  ca(e.     If  the   Cohfo-^ 
ciation  confidered  Mr.  Blifs  in  no  charadter^ 
we  are  perfeftly  willing  he  fliould  ftand   for 
a  cypher :  But  perhaps  all  thefe  feeming  con- 
tradidions  may   be   perfe^ly  reconciled  by 
this  one  confideration,  vix.  that  he  was   ap- 
pointed advocate  tor  the  Lord  Jefm  Chri/i^ 
as  he  declared  himfelf  to  be  in  public  ;  but 
if  he  did  really  adt  in  this  charafter,  we  think 
he  ought  to   have  executed    the   office,    at 
!eaft,  with  fome  degree  of    decency  and  de-^ 
jcitlh^'^^sorum. 

^  BtlUnf  Furthermore,  on  November  4th,  when 
i/ti  t?tt^  Confociation  were  in  the  meeting  houfe, 
'cfi  ty^^  they  promifed  the  affembly  that  they  fhould 
jL<nK^  litc^have  timely  notice  when  their  refult  would 
tM>  lA*4vnbe  publiflied.  Nov.  5th  a  lefturepreparato- 
yh^  yi^KwIry  to  the  holy  communion  was  preached  3 
jl  ti^t  i^  ©clock,  P.  M,    After  Icfture  fcveral  pcrfons 

ow   t^  UrTvfroTvtci   ^tj  art  cxiprtj^  liiUrA.^niL, 


(    IS*    ) 

repaired  to  the  place  where  Confociation  fat, 
to  enquire  whether  they  were  like  to  come 
to  the  meeting-houfe  that  day,  and  were  told 
by  fome  of  the  members  pf  Confociation  that 
they  could  not  publifli  their  refult  that 
night,  for  they  had  not  accomplifhed  their 
bufinefs  -^5  upon  which  the  people  went 
home  3  Soon  after  which  it  was  refolved  by 
Confociation,  or  at  lead  by  fome  of  them^ 
to  repair  to  the  meeting-houfe  that  evening, 
and  read  their  refult  i  and  being  told  that 
the  people  were  gone  home,  fome  of  them 
replied,  that  is  nothing  to  us,  they  might 
have  ftaid  if  they  would,  we  muft  not  de- 
lay our  bufinefs  for  the  people according- 
ly about  (un-down  they  came  to  the  meet- 
ing-houfe, read  their  refult,  and  then  repair- 
ed to  their  quarters. 

All  the  above  circumftances  attending  the 
proceedings  of  Confociation  at  Weli -Stafford 
appeared  in  public,  and  when  occafion  (hall 
require,  may  be  fubdantially  authenticated 
by  great  numbers  of  eye  and  ear  wk- 
neifes. 

N.  B.  SINCE  the  late  Confociation  at 
fFefi' Stafford  undertook  tojuftify  their  pro- 
ceedure  by  quotations  from  Saybrook  agree- 
ment, it  is  meet  fome  fpecial  remarks  fliould 
be  made  upon  thefe  quotations.  Among 
the  articles  for  the  adminiftration  of  Church 


(    15^     ) 

difcipUnCj  Art.  3,  is  the   firft  cited  by  Coil* 
fociation  in  the  following  words,    "  That  all 
cafes  of  fcandal  that  (hall  fall  out  within  the 
circuit  of  any  of  the  aforelaid  Conlociations, 
fhall  be  brought  to  a  council  of  the  elders  and 
aifo  meffengers  of  the  churches  within  faid 
circuit."     It  will  doubtlefs  be    obferved    by 
the  reader  that  the  Confociation  was  conven- 
ed for  the  exprefs  purpofe  oi  judging  upon  doc^ 
irines  faid  to  he  falfe  and  dangerous,  &c.    and 
that  they  cited  this  article  to  prove  they  had 
a  right  to   convene   for   this  purpofe.     But 
perhaps  Confociation    meant  to  found  their 
right  upon  the  fcriptures    referred  to   in   the 
article.     The  iirft  fcripture  cited    under  the 
article,  is   3.   John  ix   10.     "  /  wrote  unt9 
ihj^   ,-j^. /'^^  CAwrf  i  .-    But  DiotrepheSy  who    loveth  to 
iitii'h^t^^'^^  /r^- ^/«/;/^«(r^  tf ;w(?«g'  them^  receive tb  us 
'':  olitul'i  '^^^*     7bere/ore  if  I  come^    1  wilt  remember 
'   •    ci  ih^^^^  ^^^^^  which   he   doeth,  prating   again H  us 
*^     *       with  malicious  words  ;  and  not  content  there- 
k       .      T  ^'^'^j  neither  doth  he  himfeif  receive  the  bre* 
^"^^  ^    /ir^w,   and    forbiddetb  them  that  wouldy  and 
I  ^Tt^^   ^a/ieth  them  out  0^ the  church^     Becau(e    St, 
1^  jt^^«ii^7<p^«  complained  of  fome  difingenuous  and 
'*(     i     1    unfriendly  conduft  of  one  D/(^^re'/>^^/,  there- 
^^  1  ^^^^  ^^^^    North  Confociation   in    Hartford 

**^^'"''''^  county  had  a  right  to  convene  at  Weft- 
i^titt.  t^  Stafford,  to  judge  upon  falfe  and  dangerous 
:t,a|  '^^rt^dodtrines  /  The  next  Icripture  cited  in  the 
iitAJiL»fuU«article,  is  i  Cor.  xvi,    i.     ['   Now  concern- 


(    153    ) 

ffjg  the  coUeliion  for  the  faints, as  1  have  given 
order  to  the  church  of  Galatia,  even  h  do  ye,*' 
Becauie  St.  Paul  dcfired  the  church  at  Co- 
rintb  to  make  a  contribution  for  the  poor 
brethren  at  Jerufdlem,  therefore  the  Confoci- 
ation  had  right  to  make  creeds  and  confcf- 
fi  JHS  of  faith  for  the  paftor  of  the  church  at 
Weft  Stafford  !  The  next  /cripture  is  Gaf  vi. 
i,  2,  **  Brethren  J  if  a  man  be  overtaken  in  a 
faulty  ye  which  are  Ipif  itu(^l  rellore  lucb  an 
one  in  the  fpirit  of  meekne/s,  confidering  thy- 
ftlfy  le/i  thou  alfo  be  tempted  :  Bear  ye  one  a- 
nothers  bUrdenSy  and  io  fulfid  the  law  of 
Chrili"  Becauie  St.  Vaul  exhorted  the 
church  at  Galatia  to  treat  an  c  ffcnding  bro- 
ther with  humanity  and  tenderncis,  therefore 
the  Confociation  bad  a  right  to  condemn  and 
Cenfure  the  paftor  of  the  church  at  Weli^ 
Stafford  for  preaching,  as  they  judged,  falfc 
and  dangerous  dodrines  !  And  becaufe  St. 
Paul  movtd  that  the  chiiftians  zi  Galatia 
fh  juld  bear  one  another's  burdens,  thereiore 
it  was  an  adt  of  kindnefs  in  the  Confociation 
to  make  creeds  and  confeffions  for  the  paftor 
and  church  at  fVell- St  afford,  and  (o  to  eale 
them  of  the  burden  of  making  them  for 
themlelves  !  The  next  fcripture  is,  z  Cor. 
xiii.  2.  "  /  told  you  before,  and  foretell  you  as 
if  I  were  prefent  the  fecond  time  ;  and  being 
dbfenty  now  1  write  to  them  which  heretofore 

bavefinnedy  and  to  all  cther^  that  if  I  come  a^ 
u 


(     154    )  ^ 

gsifiy^I  will  not  fpare''     Becaufc   St  Paul 
gave  repeated  affurances   to  the  church  at 
Corinth,  that,  if  he  (hould   chance  that  way 
again,  he  would  adminifter  proper    reproofs 
to  any  that  had  or  Ihould  behave  themfelves 
unbecomingly  >  therefore  the  North    Con- 
iociation  in  Hartford  county  had  a   right   to 
judge  upon  articles  of  dodlrines,  and  to  cen- 
lure  and  excommunicate  the   paftor  of    the 
church  at  WejUStaffordy  for  preaching  fuch 
dodrines  as   they  judged    heterodox.     The 
next  fcripture  is -^^j  XV.  23.   "  And  wrde 
Utters  by  them  after  this  manner,  the  apollks^ 
elders   and  brethren,   jend  greeting  unto  the 
brethren  which  are  of  the  gentiles  in  Antioeb^ 
and  Syria,  and  CiliciaJ*  Becaule  the  apottles, 
eiders  and    brethren,  at   Jerufalem,  fent  let- 
ters to  the  gentile  churches  in  Antioch,Syria^ 
and  Celicia  ;  telling  them  that  they  would  do 
well  to  abftain  from  meats  offered   to  idols, 
from  blood,  from  things  ftrangled,  and  from 
loinication,  therefore  the  North  Confociation 
in  the  coun??y  of  Hartford  had  a  right  to  con- 
demn and  excommunicate  the  paftor  of  the 
church  at  IVefi -Stafford,  if  he  would  not  ab- 
ftain from  preaching  fuch  doftrines  as  they 
judged   difagreeable   to     the   gofpeh     The 
next  is  3   Cor.  viii.  23.     **  Whether   any   d$ 
enquire  of  Titus,  he  is  my  partner  and  fellow* 
helper  concerning  you  :  Or  our  brethren  be  en* 
quired  of,  they  are  the  meffengers  of  the  churcbii 


(     i|5     ) 

mid  the  glory  of  Chriliy  Becaufe  Sr.  Pa^l 
thought  it  expedient  that  Titus  and  others, 
Luke  and  ApotUn  as  is  generally  fuppofed, 
flicuid  be  joined  with  him,  to  convey  to  the  / 

poor  faints  at  Jcrufalem,  the  contributions  of  ^ 

the  churches,   and  fcnt  them  to    Anttocb  to 
fpirit  up  the  brethren  there  to   make    read^; 
their  contributions  againft   he  fliould   comR 
along,  therefore  the    North    Confociation  in 
Hart  ford  Qonniy  had  d  right  to  go  to    Wed- 
Stafford  to  cenfure  and  condemn  the  paftor 
of  the  chu.ch  there  for  preaching  ialfe doc- 
trines 1   Hence  every  one    fees  that  if  the 
Confociation  meant  to  found  iheir  right  upon 
the   Icriptures  cited  under  this  article,  that 
right  wa§  indifputably  proved  ;   for  1  know 
no  becter  right  than  that  founded  on  the  bi- 
ble !  !-r-  The  other  article  cited  by  Confocia- 
tion is  the  5th,  in  thele  words,  **  That  when 
any  cafe  is  orderly  brought  before  any  coun- 
cil of  the  churches,  it  fliall   theie    be  heard 
and  determined,  which  fhall  be  a  final  iffue, 
and  all    parties  therein  concerned,   fhall   fit 
down,  and  be  determined    thereby."     The 
reader  will  bear  in  mind,that  the  ca(e  brought 
before  the  venerable    Confociation  at    pye/}" 
Stafford  was  denied  to  be  orderly  before  that 
body  ;  and  that  they  ci^e  this  article  to  prtve 
that  faid  cafe  was  cognizable,  and  filially    fo 
be  determined  by  them.     Now  as   the  ^rti-;^  ^4  rru^ 
de  itfclf  does  not  exprej^y  fay,  that  hlfe  &nd,y; 


(     »56    ) 

dangerous  do^rines  are  a  cafe   that   may  b« 
confvtiu^^  ordetly  brought  be'brca  ConlbcJation,  there • 
dkch  tfi^  fore,  as  ia  the   other  article,    they  duubtlefs 
'^^'^^meant  that  the  kripmres  here   cited    proved 
rti^lunft^  xhis.     ihe  fii^ft  icripture  is  ^^s  X7.    but   as 
<i  kn^ni  no  ve^fe  in  particwiar  is  quoted  we  cannot  (ay 
I  6tht     af^y  thing  m  reply.     The  next  fcripture  is  i 
H^  nt-^^or.  V.  5.     "  To  deliver  fucb  an  one  unto  Sa- 
a«  '^^  ^^^  ^^^  de/lru5tion  of  the   Flejh,    that  the 
i^  ty^  ^f^jpirit  may  be  faved  in   the  day  of   the  Lord 
^"7^/^^-"   Btcaufe  St.  Paul  diredted  thechurclj 
^  «*'^  *^t  Cc?r/«/^  to  deliver^ to  Satan  the  man   who 
ia!oAa^^    had  been  guilty  of  fuch  grols   fornication    as 
Ui^^^^^^^^to    marry    his    father^s    wife,  therefore  the 
M,  «^^    charge    of    preaching    falfe  and  dangerous 
^c  71^    doftrines    was   orderly    brought    before  the 
T«^^^  North   Confociation    in     Hartford  county, 
f  otve  (W  jsfov.  2,  1779  !   The  next  fcripture  is  2  Cor. 
mAivn    ii.  6,  11.  "  Sufficient  to  fuch  an  one  is  the  ptl- 
I  w^tf^ii^ijhment  which  was  infliSled  of  tnany'^-leafl 
r^UM^SafanJhould  get  an  advantage  of  us  5  for  we 
4j^  fcrC    are  not  ignorant  of  his  devices.'*    Eecauie  Stc 
UtnKhf^JP^ul  now  direfts  the  church   of   Corinth  to 
T<Jtt  j^^^cmove  the  cenfure  they  had  paffed  upon  the 
F     J^^<^rnicator,fincc  it  had  wrought  for  his  good  5 
f     j^    Atd  the  devil  fliould  make  a  bad  ufe  of  their 
^'^'^   want  of  humanity  and  tenderncfs,  therefore^ 
[  iM.  %\^  ^j^g  charge  of  falfe  doftrines,  &c.  was  order-  jM 
ii^iu^      ly  brought,  before  and  finally  to  be  iffued    by  ^ 
\1^}.O,0.  the  North  Confociation  in  Hartford  county     1 
^^^-)djj  tall  fall,at  WeJUS^t afford  I  The  next  is  Phi lij[f\ 


(    tS7    ) 

iii.  15.  "  Lef  us  there/ore,  as  many  as  be  per* 
fe6ty  be  thus  minded  :  And  if  in  any  thing  ye 
be  other  wile  minded,  God  fl:  all  reveal  even  thai 
unto  you**     Becaule  St.   Paul   exhorted    the 
chfiftians  at  Fhilippi,  who  were   fufficiently 
grounded  in  the  firlt  principles  of  chriftianity, 
to  go  on  to  perfedion  ;  and  encouraged  thofc 
ivho  were  not,  that  God   would    teach   and 
inftcudl  them  ;  therefore  the  charge  of  falfe 
and  dangerous  doftrincs  lay  fcripturally  before 
ponfociatioh  at  We/i  Stafford^  and  muft   be 
finally  determined  by  them  !  The  nextfcrip- 
iure  pertinent  to  the  purpofe,  is  Rom,  xiv.  2, 
3.  "  Fjr  one  believetb  that  he  may   eat  all 
things,  another^  who  is   weaky   eatetb  herbs. 
Let  not  him  that  eateth  de/pife  him  that  eatetb 
noty  and  let  not  him  ubich   eatetb  not,  judge 
him  that  eateth  j  for  God  hath  received  him'* 
Becaufe  St.   Paul  would  have   chriftians   aft 
according  to  their  own  inclinations  in   eating 
meat  or  herbs,  or  any    thing   elle,  without 
ccnfuring  one  another   for  different    notions 
about  thefe  things ;  therefore,it  is  beyond  all 
difpute,  the  cafe  of  falfe  dodtrines    was  very 
orderly  and  fcripturally  beforeConfociation  at 
Weft-Stafford,  Nov.  2,  1779  ;  and  that  they 
had  authority  finally  to  decide  it,without  any 
privilege  of  appeal,  or  benefit  of  clergy. 

As  thele  two  articles  arc  as  clearly  found- 
ed on  (cripture  as  any  other,that  would  have 
ferved  the  purpofe  of  Confociation ;  and  as 


(     158    ) 

every  one  fees  at  firfl  view,  that  thefe  fcrip- 
tures  have  not  even  the  moft  diftant  retercucc 
to  the  bufiners  of  Confociation  at  Weft- 
Stafford  laft  fall  J  we  gre  perfuaded  the  reader 
will  judge  very  favourably  of  the  oppfition 
that  was  made  to  the  proceedings  of  tha^ 
body,  and  alfo  of  the  propriety  of  adopting 
the  holy  fcriptures,  and  not  platforms  of  hu- 
man compofure^  as  a  rule  of  faith  and  piac- 

'  ^ncn  <yf  f?Un   ^t^net  ^<jiip U^-^t^  friC  7 


(     159    ) 


APPENDIX    5 

Containing     a     RENUNCIATION 

of  SAYBROOK  PLATFORM,  ^5 

(ufually   (o  called)  with  the  RcaCons  of 
iu 

To  ^fo  Gentlemen  of  tbc  CojAsociAXiOH 
now  convened  in  this  place  : 

I  BEG  leave  to  make  the  following  reprc-  0 

lenlation,  viz  When  I  was  ordained  in 
the  miniftry  at  IVindfor^  I  objedted  againft 
adopting  Say t rook  Platform  as  a  model  of 
ehurch-difcipline.  But  never  did  I  dream  o^ 
fuch  an  interpretation  of  that  book,  as  ihould 
warrant  any  ecclefiadick  council  in  judging 
upon  articles  of  faith^  for  any  preacher,  pro- 
felTor,  or  church  of  chriftians  on  earth,  until 
the  affiir  of  Mr.  Sage  at  Weft-Simfbury, 
And  I  doubt  not  it  \vill  be  eafily  recollected 
by  a  number  of  gentlemen  of  the  Con(ocia- 
tion  who  were  rz&f/z  prefeiit,  that  I  then  made 
very  great  oppofition  to  any  decifion  of  Con- 
fociation  in  Mr.  Sage's  disfavour,  on  account 
of  his  doctrines  or  articles  ofjaith  ;  not  be- 
caufe  I  was  of  his  opinion  in  every  article, 
but  becaufe  I  confidered  Ccnfcciacion  as  hav- 
ing no  authority  to  judge  upon  articles  ot/aii'k^ 


(     i6o    ) 

Id  hil  diladvantage,  or  the   difadvantage  ol 

any  man,  or  body  of  men,  on  earth,   either 

from  Platform  or  the  word  of  God.     Gen« 

tlemen,  I    am   confcientioufly   of  the   fame 

mind  fiill.     And  from  the  recent  experience 

I  have  had  of  what  I  imagine  to  be  a  mif- 

interpretation  of  Saybrook  Platform,    I  t?kc 

this  opportunity  to   fignify    my   abfolute  re- 

.  nunciation  of  that  book,  as  the  rule   of  my 

/  ^^'^^^^faitb  or  manners^  (o  far  as  n  can  pcffibly  be 

T  ^^^wv'  ^'^^^rp^^^^^  to  fignify  a  right  in  any  man,  or 

'  MuT^f  Vfcrii^^^^  ^^  "^^^  on  earth,  to  judge  upon  articles 

?e:nK»^''n7t  ^^  Faith,  not  heretical,  to  the  leaft  difadvan- 

roA^lK  t#    tage  of  any  preacher,  profefjbr,   or   church 

:titi  €J«nr'cii*X)f  Chrift  on  earth.     And  alio  fo  far  as  faid 

ou^  .fc.4*^^ook  gives   authority   to    any    ecclefiaftick 

ut  <^t*v^Council,  of  whatever  name,  to  decide  aridy?- 

^tvy3i  ^^nally  determine  any  caufe  whatfoever,  fo  that 

^lu-wi  ^^^11  parties  (hall  be  obliged  to  fie   down  con- 


_JVing  c6uhfel  and  advice  of  neighbouring  paftpr^ 
and  churches  ;  and,  in  this  cafe,  an  eccleh- 
aftick  council  have  right  to  give  their  opini- 
ifX  ttti^x/^xjon,  counfel  and  advice  j  but  no  authority,  ia 
K%dl  »^  my  opinion,  to  enforce  any  judgment  or  deci* 
!(J  l\tJu  Ron  of  theirs  upon  paftoror  church.  If  the 
\\.f,  hid^  paftor  and  church,  or  whatever  parties  Con- 
t^ii  H^^icerned,  do  mutually  agree  to  abide  the  refult 
re^  iu>-v^  of  council  j  the  council  have,  in  this  cafe,  the 


(     j6'     ) 

fame  right  to  give  their  opinion,  &c.  z% 
though  no  fuch  agreement  had  taken  place  j 
and  this  opinion  of  theirs  is  now  become  de- 
cifive  ;  not  on  account  or  any  authority  ia 
the  council  to  make  it  h^  but  becaufe  of  the 


mutual  agreement  of  the  parties  concerned,  \  ,^. 
that  itfhiU  bcfo.i  (tw^t/^tri.1  au.ihc^i?Y  ^^Jj^'^ 
My  church  and  people,  fo  far  as  I  am  '^'  ^^^^j^  -> 
acquainted,  are  pcrfedly  of  my  mind,  as  a-  ^^^^^^^t^'' 
bove  exprefled,  with  regard  to  the  authority  ']^'^_  ^^.^iK^". 
of  ecclefiaftick  councils,  both  as  to  articles  of  ^^^j^  fa^'^' 
faith  and  doftrincs  of  religion,  and  all  othci:  ^  ^.J^  iVc ^-^ 
shatters  cognizible  by  fuch  councils.  ^l  <57»  *?  oi^ 


DAN      FOSTER. 


SfaforJ,  Nov.  5,  1779.  ^^  n^xAH^ 

The  reafons  of  the  above   RENUNCIA-  '^V'^       ^ 
TION  follow. 

CHRIST  Jefus  hath  given  each  individu-  i^ l^  ^^^^ 
al  in  his  church,  a  right  to  judge  for  them-(j/  ji/t/vci^- 
felvcs,  as  to  the  interpretation  of  the  holy  ^^li^trMT^x 
fcripiures,  and  to  receive  as  articles  of  their  \^^t^  (f^ 
faith,  or  rejed  whatever  thes  (hall  judge  a-  r  .f^ii^rt- 
grecable    or  repugnant  to    the    Bible.     For     ^*  ,  Q 

proof,  Mat,  xx.  25,  26.  xxiii.  8,  9,     Butbii  t^lfu^jiL^^ 
ye  not  called  Rahbt  :  For  one  is  your  mailer^  0  itSJJ^h     <   , 
even  Chriil  \    and  all  ye  are  brethren.     And  tni^^^  ^ 
call  no  man  your  father^  u^on  the  earth  >  /t^  ^  <^^^    "^ 


(       ^62      ) 

htAA  tMiHa^^^^  ^^  y^^^*  father^  'which  is  in  Heaven. 
ty  s»  Mark  X.  43,  43,  44.  John  v.  39.  Search 
^*A^.  f  the /criptures  i  for  in  them  ye  think  ye  hav€ 
tLt^  U  ^iernal  life.  And  they  are  they  that  tellify 
ickh^  'oy  0/  me.  A^s  xvii.  11,  12.  7hefi  were  more 
aiU.  Cf^  ^rjble  than  thofe  in  Tbe[fahnica,  in  that  they 
^h  7vh^  Jearched  the  fcriptures  daily ^  whether  thefe 
rJaky  -^    things  were  fo.     Therefore  many  oj  them  be* 

'ci!|e  ©.lai    Ueved^  &c.    Rom.  xW.i 12.      i  Cor.  ii. 

K^^^-'^r^^nS'  That  your  faith  Jhould  not  If  and  in  the 
rcu^w^     '^y^^^  ^f  ^^^>  ^^^  ^^  ^^^  power  of  God.   Gal. 

^^  i.  t) 10.    I  Pet.    V.  3.     Neither  as  being 

le/e.  icvii^  iordi  over  God's  heritage,  but  being  enfamples 
^tf^do  rult  ^^  ^^^  Flock.  1  John  iv.  r.  Beloved,  believe 
'  \  tt^K^^^  »/)/  every  fpirit  -,  but  try  the  Cpirits,  whether 
^%k  ^jy^^^r^M^^y  ^^  ^^  ^^ ''*  ^^^^^f^  ^^^y  f^y^  prophet i 
w/  /kL?  '  ^^^  gone  out  into  the  world.  \ 

ij        ^j^^       It  is  agree ible  to  the   mind  of  Chrift  that 

r'  '   every   profeffbr  of    his     religion,    whether 

/riMj^  ^^  preacher  or  hearer,  (hould  exercifc  this  di^ 

vine  right.    For  it  cannot  h^  fuppofcd   that 

Chrift  (hould  give  Chriftians  a  right  he  would 

not  be  willing  they  (hould  ufe. 

.        It  is  alfo  agreeable  to  the  mind  ofChrift,that 

i  €'  rn^TC  chrlftiansjwhilft  they  confcientioufly  exercifc 

t5  OJ^  !^ks^    this  jacred  right  of  private  judgment,  (hould 

(^(iS^jpj!       be  unmolefled  and  undi/iurbed,  and  notJubjeSl 

C'itnijs^      to  any  difadvan Cages  whsLliocVGr,  on  account 

^ufexX  --'   of  any  differing  opinions  or  fentiments  in  re* 

ligion,  which  may  poflibly  refult  from   the 

cxcrcife  of  this  common  right. 


i 


(     i63     ) 

Therefore  no  man,  or  body  of  men,  ia:^e3c^>^i'^ 
according  to  the  mind  of  Chrift,   when  they  .^urtiplujf  ^ 
give  the  leaft  moleftation  or   difturbancc  tOy^[V»ary^ 
any  chriftianSjWhether  preachers  or  hearer*;  {jtUaih^^^ 
or  fubjeft  them  to  the  leaft  difad vantage,   on     ^  .^a^^ 
account  of  any  of  their  different  interpretati-  ^^  ^^      -- 
ons  of  faqred  fcriptures,opinions  or  fentiments 
v^hatfoever. 

If  thefe  two  lafl  propofitions  were  not  true, 
then  chriftians  might,  according  to  the  mind 
of  Chrift,  be  lubjedled   to   moleftation   and  /^  ^ 

difturbance,  and  to  many  and  great  difadvan-  ^  ^^^l^iaj 
lagcs,even  whilft  they  were  afting  confcien-  Jitui  ^  jp 
tioufly  according  to  the  mind  of  Chrift  ;  ex-  i^^ctlo  fptrt* 
jcrcifiog  a  right  which  he  had  given  them  ;   ^^A   ih^^ 
and  indeed /dT   this  very  conduit  of  theirs  ^  ^A'.^ 
which  never  will  be  admitted  by  any  friend  *^r .        ,_, 
to  revealed  religion,  ^.%^  |v  ^_^ 

To   withdraw  chrifiian  conrnunion  and  ff^t^^^Y,\ 
fcllowfliip   from   any  chriftiao  preacher  or    *-,^^_^  ^ 
profeflbr,  or  from  any  church  of  Chrift,    on    \j  .     c'' 
account  of  differing  opinions  or  fentiments  ia  ^     j^|  ^ 
religion,  is  to  fubjcft  that  preacher,  prrfcffor,  ^^3  i      , 
•r  church  of  Chrift,  frctp   whom   chriftian  -^^      Ortiin 
communion  and  fellowfhip  is  withdrawn,  to  ji^^^i     Jy 
many  and  great  difadvantages  J  it   is   to  do- *^*^^'  /Ti 
prive  them  of  all  thofc  advantages,  whatever    ^^^wUc. 
they  may  be,   which   refult    from  chriftian    ^^^J  *^^^ 
communion  and  fellow/hip.     Therefore  the  aj^\U-k^ 
undeniable  and  unavoidable   inference   from  r^^n^  iit\ui^ 
iJfiQ  whole  argument  is  this.  That  it  is  not  ^  Y 


(    iH    ) 

agreeable  to  the    mind  of  Chrift,    that   any 
man,  or  body  of  rnen  on  earth,  or  any  eccle- 
li  (lick  counci),  of  whatever  name  or  boaflei 
authority^  fhould  withdraw   chriftian   com- 
munion and  feliowfhip   from  any    chriftian 
p :e?icher,  profcdjr  or  church*,  on  account  of 
differing  opinioris  and  fen'timents  in  religion. 
LtUc^  «rr,>;  Again,  as  th^  Bible  is  the  chriftian's   only 
xnx  u'^    rule  of  faitl^y  ^i\A  z%  M   chriftians   have   the 
jj/y^i^^jj/^tr^'^^^  r/g-6/ above  fpcken  of ;  no  individual 
6i^  rrLr      chriftian,  whether  preacher  or  hearer,    has  a 
^^^  Tight  to  impofe  fubfcription  to  any  propoO:ioii 
^     \^^  of  religion,  not  exprejjly  contained  in  the  Bi- 
^^\J\     ble,  on  any  other  individual  chriftian,    whe- 
^*^    ^^'Ihef  preacher  or  hearer  :  For  as  far  a^any 
^  it  nmi  f^^^^  t\g\ii  of  impjfirion  takes  place,  fo  far 
^|>^«««^the  right  of  private  j  idgment   is  deftroyed. 
Hu/nL^wfA  right  in  A  to  judge  far  himlelf,  and  to  rc- 
0*5  ^ifj^ceive  or  rej?:^  any  prop  -fitiori  in  rebgion,not 
uA  u.iic».Y  exprejjed  in  theBible,accordin^  to  the  refult  of 
iui.^1  ;r^s^  his  own  judgment  5  and  a  right  in  B  to   im- 
Stto^ii^     pofe  fubicription  to  any  propofuion,  or   any 
^t)umber  ot  propofitions  in  re'igion,   not  ex- 
prefll    contained  in  the  Bible,  on   A,  cannot 
p  iTib'y  confift  together.     As  right  is  clear- 
ly and  undeniably  proved  above,  and  indeed 
is   indifputahle   among  all  true   proteftarits; 
B,  therefore,undoubtedly  hasriofuch  right  of 
impofition,    Bu*  if  B  has  no  right  of  impofi- 
tion  on  A,  then  he  has  no  right  to  deprive  A 
6f  any  pavilege  or  advantage   whatfoever^. 


(     »65    ) 

becaufe  he  differs  from  him,  though  ever  fo 
much,  in  his  belief  oi  aoy    propofitions   not 
cxprcffc^d  in  the  Bible,    If  B  therefore  with- 
d  aws  communion  from  A,becaufe  A's  creed 
16  liot  the  faine  with    h\    he   does    what  is 
ablblutely  wrong  and  injurious  j   he  affume* 
to  himlcit  a  rieht  to  judge  for  A,  and  in  h 
doing  denies  A's  right  to  judge  for   himfelf,' 
contrary  to  what  is  generally  acknowledged, 
and  haih  been  demonflrated   above.     But  if 
B  has  no  luch  right  cf  impofi-ion  and  depri- 
vation, &c.  as  above,  then  B,  C,  D,  E,  F  and 
Q,  when  met  together  in   council,    have  no 
right  of  impofition  on  A,  or  to  deprive  h'm 
of  any  the  leaft  privilege  or  advantage  what- 
iaevcr,  becaufe  be  differs  from  them  in  re^ 
ligious  feniiments,   and   will   not  renounce 
his  owii   and  fubfcribe  their  creed,  or   any 
human  creed  that  can  be  named,  that  is  not 
c:  mp  )/ed  in  the  exprcfs  words  of  holy  fcrip- 
turcs.     For  the  whole  right  of  B,  C,  D^&c* 
when  met  in  council,  is  certainly  made  up  of 
ihc  fum  fotal oi  xhtir  individual    rights,     B 
has  no  more  right  in  council,  than  he  had  in 
his  fingie  capacity" ;  in  which  fingle  capacity 
he  hath  juft  hectn  proved  to  have  none  at  all. 
But  B  ha3  as  much  right  as  C,  or  D,  or  any 
other  member  of  the  council  ;  which  is  none 
at   ail.     When    met   together   therefore  in 
council,  though  it  fliould  be  with  all  conceiv 
able  gravity  and  fokmnity^  and  the   grcateft 


(     166    ) 

parade  and  air  of  clerical  authority^  they 
have  no  right  to  impofe  on  A,  require  him 
to  renounce  his  own.ov  fubfcribe  their  creed  j 
or  to  deprive  him  of  any  privilege  whatloever, 
bficaufe  he  differs  from  them  in  the  articles 
of  his  faith,  and  will  not  renounce  them  and 
come  over  to  their  fide,  but  infifts  upon  en-p 
joying  and  ufing  that  liberty  wherewith 
Chtift  hath  made  hiin  free.  For  when 
met  in  council,  the  rights  of  B,  C,  D,  E,  F 
and  G,  are  brought  into  one  lum,  and  fix 
iimei  nothing  is  nothing  !  and  this  is  the  lum 
total  oi  the  council's  right :  For  ever  fo  ma- 
»y  cyphers  will  not  amount  to  a  fum.  A 
very  limited  author ity^ 

Again,  let  us  view  this  withdrawing  com- 
munion in  a  point  of  light  a  little  different, 
from  the  foregoing.  B  infills  upon  with- 
drawing communion  from  A,  becaufe  A 
preaches  or  profeffcs  falle  and  dangerous 
doiflrines.  A  declares  what  he  preaches 
or  profeffes,  to  be  the  fincere  didatcs  of 
his  judgment,  regulated  by  reafon  and  the 
Bible.  B  declares  the  fame  as  to  his  doc- 
trines and  articles  of  faith.  Both  A  and  B 
have  collected  their  tenets  from  the  fame 
iources,  reafon  and  the  Bible  ;  and  in  the  cx- 
crcife  of  the  ha\e  right  of  private  judgment. 
A  is  perfe4ily  willing  B  fliould  enjoy  all  the 
liberty  he  does  -,  and  is  not  difpofcd  to  give 
Jiim  the  lead  diilurbance    or   moleftatiosi 


(    J67    ) 

imaginable  j  but  really  defirous  he  fbould  cfSM 
joy  all  the  privileges  of  chriftian  fociety.  A 
is  willing  to  fiibfcribc  the  bible  as  his  only  ruff 
of  faith  J  nor  does  he  preach  or  hold  any  one 
propofition  contrary  or  repagnant  to  any  ^x- 
frefs  propofiiion  of  the  Bible.  The  whole 
difference  between  A  and  B  lies  in  their  dif- 
fcrcDt  interpretations  of  the  holy  fcripturcs. 
But  after  ail  their  mutual  pains  and  labour  to 
accommodate  differences  of  fentiment,  they 
are  each  of  the  fame  opinion  as  before.  A 
ilill  retains  however  his  tolerant difpofition  to- 
wards B,  and  is  as  willing  now  as  ever 
that  he  fhould  enjoy  his  own  opinions  in  un- 
difturbed  quiet.  B  is  diffatisfied  and  will  not 
cxercifc  charity  and  toleration  with  refpedl  to 
A^  but  infifts  upon  withdrawing  communion 
from  him,  and  depriving  him  of  the  privi- 
leges of  chrifiian  fociety  and  fellawfiiip. 

The  queftion  now  is,  whether  jB  does  not 
treat  A  irjurioufly  and  deny  him  the  right  of 
private  judgment  ?  I  ani  inclined  to  take  the 
affirmative  of  this  queftion,  which  may  be 
clearly  demonftrated  thus ;  B  can  have  no 
right  to  wkhdrav^r  chriftian  communion  and 
fellowfhrp  from  Ai  but  on  fuppofition  of  A% 
having  afted  wrong  and  contrary  to  the  clear 
didlates  of  Chrift's  religion  j  and  if  B  has  na 
right  to  withdraw  communion  from  A^  then 
in  doing  it  he  hath  treated  him  injurioully, 
«nd  denied  hinsi  the  right  of  private  judg'* 


(     i68     ) 

mtrtt.  Thefe  tklngs  will  be  cbrceeded  by 
every  one.  Now  As  wrong  and  anticbriftiati 
conduflt  f'ath  been  this,  that  he  hath  carcfuU 
ly  and  impartially  learched  the  holy  fcrip* 
tures,  and  coafeq'jently  embraced  certain  te- 
nets and  fentiments  in  reiigion,  d.ffering  in* 
deed  from  thole  of  B,  but  fuch  as  he  confci- 
cntioufly  believes  to  be  cc  ifiiteot  v/ith  the 
Bible.  If  ^hath  afted  wrong  and  Contrary 
to  the  clear  difl^tts  of  Chrift's  religion  in  lo 
doing,  then  it  is  certainly  wrong  and  confrnry 
io  the  clear  di6t3tes  of  Chrift's  religion,  that 
ji  fhould  fearch  and  cxanii  ne  the  bible,  and 
form  his  own  religious  creed  according  to 
the  refult  of  his  owii  jadgme'it  :  and  iffo, 
A  hath  no  right  of  p^rivate  judgment ;  which 
was  one  thing  to  be  proved.  B  hath  then 
certainly  denied  A's  right  of  private  ]adg« 
ment  j  which  he  had  no  right  to  do  :  and 
therefore  he  hath  treated  ji  injurioufl  /  ; 
which  was  the  other  thing  to  be  proved.  So 
that  B  cannot  withdraw  communion  fromi 
A,  on  account  of  A's  religious  fentiments,  &6 
being  ever  fo  different  from  his  own,  with- 
out treating  him  injarioufl',and  denying  him 
the  right  of  private  judgment. 

Here  B  may  perhaps  fay,  I  do  not  m^aa 
to  deny  A's  right  of  private  judgment :  I 
only  claim  the  lame  right  to  jadge  for  my- 
felf,  which  I  willingly  allow  A  to  enjoy  ;  L 
<r«  a  right  to  judge  whether  I  may»  or  may 


f.'i 


(     1^9     ) 

ml  confidently  hold  communion  with  A.  )^  }/><*  <f^ 
I  pretend  not  to  judge  for  A,  or  to  deny  the  ^^^  i  ^^/^^  ^^^ 
right  he  hath  to  judge  for  himfelf  j  as  to  all  «      ^t   .^^£ 
the  articles  of  his  faith.  ...     .      ;  /.mw^KR 

,  1  know  this  is  fl's  only  fubtcrfuge  :  But  it  ^^--^^^^Md 
is  a  mean;  lorry  fliift,  make  the  heft  of  it  t  ^n^  ^ir^n 
.,  The  fallacy  of  this  obfervation  of  i5,is  paU  f ^  £^  i^^  f  j 
^able.  ,  It  is  apparently  fallacious,  from  what  ^A^^  ^^1^ 
hath  been  (aid  above.  .^  I  intreat  B  to  advert  "*  *  r  i^ 
to  this  one  confideratioo,  vie  If  he  ha^  no  ''^^S  ^^'^^ 
right  to  withdraw  ccmmunion,  from  yf,  on^^^?^ii?ii* 
account  of  any  differing  fcntiments  in  .  reli-  'hnp%i^fS\ 
gious  matters,  he  certainly  has  no  right  to  r^^a^^v,^! /:Hf|, 
judge  he  has.  For;noman  has  a  right  to  ^. -/7i  |i 
judge  wrong.  ,.  Befiies,  B  takes  the  thing  to  ^^^*^7  ' 
te  proved  for  granted,  /,  e.  that  be  may  with*  ^i-Ct^^^-^J  ^ 
drjiw.  communion  from  .Aoti:  account  o£  l^rea* 
differing  fentimfcnts  in  rcligioii. .  » That  h©  p^  ^  1^  /"  ^ 
may  not,  i  have  endeavoured  to  demonftrate  ■"'  --^^ 
^bove.r  But  further  yet,  we  may  cafiiy  per-^l^^^^  ^J^jumti; 
qeive  the  abfurdity  of  any  (uch  right  in  if,  if  nwJl  ii^K 
vve  only  confider  that  B  has  no  right  to  with-  f  ^^^ijj  i^ 
draw  commonion  firoqi  ^,  that?;/f  hath  not  ^r  ^^I*^ 
to  withdraw  coihinunion  from  B,  on  account  ^^'  *^'4- 
of. differing  fentiments  in:  religion , 5  For  un«f  .^^^^^^''•^  ^^ 
doubtecjly  B  difF-rs  as  rhuch  from :^,  as  i4!  <>:|iaTC  |^< 
doth  from  Bi  in  his  reiigioUs  cr^ed.  .  So^  jHt^ull?, 
«;hat  -/f  and  B  have  equal  right  to  excommu-  ii  "  <fJkf% 
nicate,  on  acccunt  of  difference  of  (entimcnt^  ^  "-V '  ' 
^  But  what  (hocktng  ablurdity  is  hcie  !  an4  ^^'^^  ^^ 
IPvhat  notorious  impeachment  of  the  wild^m  ^^H^-'^^^^ 


(    r>o    ) 

itj  l^tj^      and  goodnefs  of  Jefus  Chrift  the  head  of  the 
dju  litiM    church  !    Muft  the  bleffed  Jefus,  that  moft 
I  T^x  warm  and  fincere  friend  of  mankind,  who, 
^  ^/i  influenced  by  his   unparallelled   love  to  the 

!*  i  1/  church,  gave  his  own  life  a  facriiice  for  her  1 
\hti^U  Muft  be^vfho  is  the  wifdom  as  well  as  power 
dif^%ACii^  of  God,  be  fuppofed  to  have  left  things  in 
^  4iiK^  <»B  fuch  ftate  in  his  churchy  that  two  chriftian^, 
cx^&ntyi  or  two  churches,  fliould  in  thsir  turns,  cx- 
li^^  ff^^'f  communicate  and  be  excommunicated  by 
'  il  4A  ^^^^  other,  and  alternately  denied  the  privi- 
^  ^r.  9  leges  of  ..hriftian  fociety  and  fellowfhip  !  an^ 
iftti  cui^  this  tco  for  their  fidelity  and  firm  attachment 
,ilr  i^^O  to  him  as  theirLor^  and  ma/ieryZad  their  con- 
li  tiWij2fiiM*-vicientious  adherence  to  thofe  rights  whkh  ht 
ni^ft^ch  ~  himfelf  bach  been  pleafed  to  grant  them  I  Far 
^Li  t/I^Js*J^^  ^^  •  ^^^  forbid^any  luch  bold  and  impious 
tii  ^'jC\*"^P^schment  of  the  wifdom  and  goodnefs  of 
^  't)ur  divine  redeemer. 

«mif,  <^      Xhis   and   other  confequenccs,  however 
J^ili&^-vjiA  fliocking  and  blafphemous  they  may  appear, 
citortcf  —  cannot  poffibly  be  avoided,  upon  the  fuppo- 
fition  that  one  church,  or  one  chriftian,  hath 
v<sw  1  ffH     *  ^^^^^^  ^^  withdraw  communion*  from  another 
church,  or  chriftian,  on  account  of  differing 
li^^jpij  m  fentiments  in  religion. 
<ij«ojw»^C5PL5ndeed  the  idea  of  withdrawing  commu* 
^iuu  ciB^^  nion  on  account  of  different  fentiments  in  re- 
^^^'^tt£«^  ligion,  is  abhorrent   from    reaion  and  com- 
■>  i^^\ui     «wonfenfe,  as  well   as    from  the  biblcu  and 
tci«i  <  i     ^^^^r^^y  ^0  ^^^  principles  of  th#  rcform^ioa 


(     171     ) 

from  popery :  And   thofe    who   withdraw 
communion  on  account  of  difference  in  reli-  \ 

gious  fcntiments,  cannot  poflibly  juftify  the 
reformation  from  popery,  in  any  confidence  «^  ^ 

with  thcir^condua.     Withdrawing  commu-  ^  '*  \-»  ^ 
nion,  in  America,   fignifies  the  fame  thing  rrtc^^  'd^fh 
with  dragooning,  beheading,  or  burning   iii  h/  ^^  ^1 
popi(h  countries  j  is  pradlilcd  upon  the  lame  rOt^^^  ' 
principles,    and  to  be  juftified  by   the    fame  "^^^^^^^^ 
reafons  :  And  the  genius  of  the  civil  govern'*  ^^^^  ^    \l 
ment  of  this   country,     is   the    only  thitig  Ihet-rxJ^^^^ 
which  prevents  thofe  who  withdraw  commu*  7^  ^}^f^^ 
nion  from  others,  on  account  of  differing  fen-  '^^^*^  ^^^ 
timents  ia  religion,  from    imprifoning,   con*  ^^^i'Tww^H 
demning,  depriving  and  burning  thtm.  ^  ^  /^t^'*  ^ 

An  hereticl  is  indeed  to  be  rejefted  j  bat  ^^J^'  *^  ^^ 
Sot  on  account  of  any  fentiments  in  religion  ^^'^'^^^  . 
which  he  Jiolds,  as  differing  from  thofe  of  *^^^^n^  ^ 
other  men  j  but  becaulc  he    breaks  off  from  J^^'J^ejtd  - 

the  communion  of  a  chriftian   church,  that  r»^ff}^i\  < 

will  not  lubfcribe  certain  tenets  he  hath  form- 
€d,as  the  rulj?  of  her  faith  5  which  tenets  and 
opinions  gre  not  exprejfed  in  her  adopted  rule  - 

of  faith,    the   bible.     Except   the   heretick  ^  (U^^^ 
and  immoral  chriftian,  there  is  no  charafler  ^^^  ^  ^^ 
that  is  to  be  denied  chriftian  communion  and  (^  6u.n  tn^ 
feilowfhip,  according  to   any  laws  of  Chrift  c^^  {j^^^^ 
I  ever  law.  ^  .^ctjo/*^ 

If  a  man  fubfcribes  and  adopts  the  fcrip-  fa  l>ftep6^ 
tares  of  the  Old  and  New  Teftament  as  his  cCvif^^  U 


A 


ll5i 


(     X7^    ) 

appearance,  fears  God  and  works  righteouf- 

rrefs-— -isa  peaceable  and  quiet  member  df 

the  family,  the  church  and, the  ftateythougH 

he  adopts  ientiments  a^d  opinions  in  religion 

ever  fo;  different  from  tho(e  of  icme  oihei* 

man,  fome  church,  or  many  churches,  from 

fome  ecckfiaftick  council,  or  from    all    ce» 

v"  ckfiiftick  councils  that  ever   have   been,  or 

everwill  be,   fo   long  as   time   endures,   if 

f    l  CC    ^^^'^  tenets  and  opinions  are  not   contrary  i6 

'^f  I'^i^  V  d^^jr,  indubitabliy  exprefs  jcripturey  no   man; 

!fiS^*^  noxhurch,  no  ecclefiaftick  council  have  any 

^  Ji^ti^i  right,  in  my   humble  opinion,  to  withdraw 

^^  c/3^*^  communion  from  that  man^  or  to  lubjedl  him 

*^  '^'^^'to  the  lead  conceivable  inconvenience  or  dif- 

j;^ J^^^  advantage,  on  account  of  thcfe  differing  te- 

iAu^   ^^^^  and  .opinions^     Nor   can  any  thing  of 

^-  _^,     thiskind  be  done,by  men  uninfpired, without 

great  ifijury  and  cruel  injuftice  to  the  mani 

and  a  palpable  denial  of  the  right  of  private 

Judgment  in  ^matters  of   religion  5   without 

daring  and  prefumtuous  boldnefs,  pride  and 

arrogance,  and  the  moft  fh  xking  imputations 

upon  the  wifdom  and  goodnefs  of  the  wifeft 

and  moft  beneficent  perfonage  in  the   um« 

verfe  ! 

y-x    ^  That  adopting  the  bible   and  fubfcribing 

^v^^j^ehe  holy  fcriptures  as  the  e>«/yf   rule   of  faith: 

*L^^^**^and  pradtice  is  fuffilcient,  and  all   that  ought 

'^^.iy^'''^  <iver  tobe   required   of  any  man,  whether 

^/  tii^a^^^^  — -  —  pr#fcffor,  in  order  to  chriftiao 


(    «73    ) 

fcHowfhlp  and  communion,  is  evident  ffcnjK^^^^'^^ 
the  fcriptures  themlelves.   i  John'iw,  1,2,  3,  »^  (Ji/^iltt^ 
Beloved,  believe  not  every  Ipirit,  but  try  tte  n^.cxQu^i'z 
fpirits*wbethertheyafeofGod:  becauje  Ma*  ^^{jyuiiJiiy^JLp 
ny  falle  prophets  are  gone  out  into  the   worlds  ;^  /j^<V«.  ^ 
hereby  know  ye  the  jpirit  of  God\  every  Ipi-^  ^^nn  Satfi 
fit  that  con fepth  that  Jejus  Chrill  is  come  in  ^^^ h^f^a-  " 
the  Flejhy  is  of  God :  and  every  spirit  thatcon*  U^ij^.  ^ftcy 
feptb  not  that  Jefm  Chrill  is  come   in    the  ^^        A'Cx- 
-Melh,  is  not  ot  God.     Here  the  apoltte  is  giv*    ^  ^V^      i 
ihg  diredlions  to   a  cbriftian  church,    howf '(:^^  v^  ^  ^^ 
they  ought  to  treat  thofe  who  pretended    to  hu  ^^^^h^ 
be  preachers  of  religion.     And    he  tells  the  "" 

(bhurcb  how  they  might  come  to  a  fafc   and 
happy  decifion  with  reference  to  their  recep- 
tion and  treatment  of  fuch  pietenders,   mz^i^tx  v^^^. 
by  bringing  them  to  a  fure  point  of  trial  and  ftve^tn|l!i« 
religious  teft  5  whether  they  did,  or  did  not,  ^*  ^^  il<s«/<f^ 
confcfs  that  Jefus  Chrift  was   come  In  the   * 
flefti,  '  If  they  confeffed  this  they  were  to  be 
f  ecei  ved,  if  not,  rejected.     For  to  confefs  that 
Jefus  Chrifl  is  come  in  the  flefii,  is,  in  cfFeft, 
to  confefs  that  the"  fcriptures  of  the  Old  and 
New  Te {lament  arc  the  word  of  God.   For, 
if  Jefus  Chrift  is   cbme   in  the  flefli,  thefe 
fcriptures  are   certainly  the  word    of  God  : 
And,  if  thefe  fcriptures  are  the  word  of  God, 
then  certainly Jefu&Chrift  is  come  in  the  flefli. 
So  that  to  confcfs  either,  is,  in  cfF;.6t,  the  lame  /> 

thing.     And  to  confefs  this,  was,  in  bi,yohn%  %  ^^^\* 
day,  fufBcient  to  chriftian  fellowfhip  and  ^^vitn^  ^ 


(   m  ) 

iommunion.     The  world  was  not    fo  wife 
and  fagacious  then  as  it  hath  been  fince.     It 
hath  often  been  the  cafe  fince  St.  Jotns  day, 
that  n[ien  could  not  be  heard  as  prcphets,nor 
received  to  chriftian  communion  and  fellow- 
fliip,  upon  their  confeffion  that  Jelu$  Chrift 
is  come  in   the  flefli,  or   fublcription    to   the 
Old  and  New  Teftament  as  their  only  rule  of 
Jaith.     But  in  order  t )  be  qualified    for    the 
pulpit  or  conimunion  table,  men  have  been, 
and  ftill  arc,  obliged  to  (ubfcribe  long  lifts  of 
articles  of  faith,  and  certain  creeds  and    con- 
fefl[ioQals,    catechifras,    &;c.    And   by   thefe 
means  men  become  found  and  orthodox   di" 
vinesy  fiaunch  Calvinifls  5  and,l  mav  add,  ^r- 
rant  fools  I  But  I  defire  to  thank  God,  I  was 
never  dubbed  a  Calvinift,  or  prthcxlc  x  In  thij 
1  j  fti-^-^  y  way !  ahd  I  would  be  thankful  for  that  r^- 
^^  i/fi  ^^^^flraining  gracCy  that  .hath  ever  withheld  my 
tiM-  ♦^j^    hand  from  fubfcribing  any  creeds  confejfion  of 
w  W'Jh  *'*■   faith^  or  catecbtjm,  or  any  thing  elfe   of   Aar- 
*^i    if'     ^an  compofitioHy   as  the  rule  of  my  faith  or 
Kii^fa^^    tnanners! 

*rnj^  ^  fupy  It  is  indeed  furprifing  men  fhould  hav^ 
af^  TMt£r  the  prefumption  and  efFrontery  to  demand 
utk  t^  any  thing  bat  fubfcription  to  Ae  bible,  as  a 
ue£^  H^^  neceflary  prerequifite  to  preaching  the  gofpel, 
iijt^i^  ^  or  communing  at  the  table  of  our  Lord.  Mr. 
tHr^^Kf^ Locker  obfervation  upon  this  bufinefs  of 
tiw-^  Ih^s  fubfcription  to  human  creeds,  &c.  is  worthy 
^u^fj'^^f  fpecial  notice^  in  this  place.    Says    h% 

►wwIAwm)  hoctifU  tiio^t^  6ai  IdU  Itu^ri^^ 


{    t75    ) 

♦*  F^of  when  they  have  determintfc!  the  hofy 
fcriptures  to  be  the  only  foundation  of  faith  $      ^  -  u 

they  nrverth^lefs  lay  down  certain  propofiti-  7^  ^^  *^''  '<? 
0ns  as  fundamental,  which   arc   not  in  thd'^^*^  ^^ 
fcripturw  j  and  becaufe  others   will    not  ac-  Ch^f^i^^  ^ti 
knowledge  the/e  additional  opinions  of  theirs^  npi  H  nrrt; 
nor  build  upon  thenfi  as  if  they  were  neceffa-  Ch^^  rvci-S  ^ 
ry  and  fundamental,  they  therefore  make   s  /^^f^  G^a^ 
reparation  in  the  church, either  by  withdraw-  irt^^vt^^-X 
ing  thcmfclves  trom  the  others,  or  expelling  cj^a^nj^  ItUij 
the  others  from  them.     Nor  does   it  fignify  Jt^  iittttfi^ 
any  thing  for  them  to  fay  that  their  confef-  f^  ofifict<i 
ilons  and  fymboh  arc  agreeable  to  fcripturc,         ^  ^       "" 
snd  to  the  analogy  of  faith.     For  if  they  be  •*<  £ 

conceived  in  the  exprefs  words  of  fcripturcg  ^/  &fJ  ^"^ 
there  can  be  no  qucftion  about   them  ;  be-  f^c^S  ^\\ 
caufe  thofe  are  acknowledged  by  aH  chrifti-  j^cimlM'^^H'^ 
ans  to  be  of  divine  infpiration,  and  therefore  SnUiu.tf^^^(^ 
fundamental.     But  if  they  fay,  that  the  arti-'  q^ti  t^nU-it^ 
cles  which  they  require   to  be  profeffed,  arc  f^fCftrockn^ 
conlequences   deduced  from  the    Icripture,  jj^^/^  aci\ 
it  is  undoubtedly  well  done  of  them  to  be*  ^  .m    ^\^ 
Here  snd  profefs  fuch    things   as  leem  unto  "^*|^ 
them  fo  agreeable  to  the  rule  of  faith ;    bul'^^^  '     <^ 
it  would  b^  very  ill   done  to  obtrude  thofe     *      'X^j 
things  upon  others,   to  whom  they   da   not  *****^  t^ 


fecm  to  be  the  indubitable   doctrines  of  the  ^^^'^^V^ 
kripture.     For  I  do  not  think  there  is  aay  ^*'^'^"^rv'^ 
man  arrived  to  that  degree  of   madnels,   as^lf^^      ?' 


that  he  dare  give  out   his  confequences   and^      i  .  ^^^^ 


mtvpretatitns  of  fcript«re  as  divine  infpirati^^*^  drnt^^ 


(    I7<5    ) 

^^  C'l^l  X  i^ns,and  compare  the  articles  of  faith  he  hes 

^itju^    framed  according  to  his  9 wn  fancy  with  the 

i^vti^      authority  of  the Tcripture.     I  know  there  arc 

iv*t\u^j     iomQ  prppd"fitions  fo  evidently  agreeable  ca 

^  ^  fcripture,  that  no  body  can  deny  them  to  be 

-^^i^^'^drawn  from  thence  j  but  about  tho(e  there* 

itcii  ^"^^fore  there  can  be  no  difference. .  Tliis  onljf 

fi^^^ZJ^   I  fay,   that   however  clearly  we  may  think 

'^' f   Sck  -^^'s  o*"  ^^^  other  do<Srine  to  be  deduced  from 

^  ^£uA   fcripture,  we  ought  not  therefore  to  impofe  it 

Uul^      upon  others,  as  a   neceflary  ,  article  of  faith,, 

k  Yi^kiJL  becaufe  We  believe  it  to  be  agreeable  fo.  tha 

ciiir^^r'j:  f^J^  pf  f^i^h  5  unlefs  we    would  be    content 

2tj^if.^\  '^  al fo  that  other  doftrines  fliould  be  impofed 

kv    t(i  ^pon  us  in  like  manner  j  and  that  we  ihould 

J:  i?iAi;i)e  compelled  to  receive  all  the  different  an^i 

r  '7>5  -^^^oniradidlory  opinions  of  LutheranSy  Calvin-* 

^^ iHsy  Renionflrdnts,  Anabapti/is^^nd  other  it(X%p 

which  ^ the  contrivers  of,  fymboles, .  fy ftems, 

ix\i  cdnfeffiv:)ns  are  accuftomed  to  deliver  tq 

Sheir  followers  as  genuine  and  neccffary  de-* 

du(flions  from  the  holy  fcripture.    ^,       ,   .   , 

il  4  ^uy?^  "  '  cannot  bat  wonder  at  the  extravagant' 

/     li^^^^^Z^^^!^  ^^  ^^^^^  ^^^^  ^^^  think  that  ihef 

^       ^!*^hemielves  can  explain  things  neceffary  tofaU, 

'^^^/•'^^ation  mote  clearly  than  ih^  holy  gho/l^  ihz. 

^'^'^Hnfi  lite  and  eterna!  wifdom  of  Qod."  ^Thua' 

Ofc^^e^  far  Mr.  Locke's  Letter  concerning  tolerationo' 

*.  ^^ <    f.  75,  76*     I  am  willing  to  profcfs   myfclf*: 

A*  JIttdU  ^^  ^^^  ^^^g  mind  with  this  great   and  good, 

^/ J^'J'    Ktiian  now  quoted,  as  to  ihis  unrcaibnabk 


(   "^n  ) 

and  odious  bufinefs  of  making  and  fubfcrib-i 
ing  human  creeds  and  conftffiuos. 

The  Diflenting  Gentleman,  fays,  p.  3071 
308,  "  The  hdh   (triotures   your  Lordfliip, 
and  all  proteftant  divines,  acknowledge  to  be 
a  perfeb  rule  of  faith  :   In  them  all  needful 
and  important  doctrines  arey&  plainly  reveal- 
ed, in  v3ordi  didlated  by  the   holy  ghofl^    that  7^ 
Tkdjincere  perfon  can  poffibly  miftake   con-  'if  ^^^ 
cerning  them,  fo  as  dangeroufly  to  err.  Sub-  hJjQ^  ^ 
fcription,  therefore,  to  thcfe  (criptures,  is  all  ^^^/a:t3 
that  the  intereft  of  truth  and  of  reti^ion  does  £,^  liix^ 
require.     Now,  fliould  any  man  upon  earth,  [}^  -fif/j' 
or  any  body  of  men,   take   upon  them  to  J/    /^ 
draw  up  articles   or  formulas  of   faith,    in  >^  ^^/ 
words  different  from  the  holy  fcriptures,and  ^l^^^^' 
to  propole  them  as  a  rule  of  Jaith,  or  a  teH ,-  Yt^     r 
of  truth  to  others  ;  what,    my  Lord,  is   the  ^  'Pj^^^     ' 
real  nature,  or  the  proper  language   of   fuch^^V'^^^^ 
an   aftion  ?  Is   k   not  plainly  this  j   that  he  *^*'     ^"^      ^ 
thinks  himfelf  able  to  define  the   doftrines  J''''''.  ^'^      ' 
of  revelation  in  apter  and  more  proper  terms  4?,^     J^^* 
than  thofe  of  the  holy  ghofl  f  Dc^es  he   not  ¥M^  J        ; 
in  efFcd  fay,  that  the  great  truths  of  religion*  ^cutn  -     *" 
as  they  (land   revealed  in  the    fcriptures    (ia-^^«^^ 
words  which   not  mans  wifdom,    but  which ^^^*^^^/    ^'^ 
the  wifdom  of   God  dilated)  are  not   fo  di--^^<^w^        * 
ftinft'y  and  clearly   exprefled   as    mans  wif-  rtrtitcii   ^ 
dom,  (yea,  as  his  own  wildcm)  is  able  to  tx*j$im*9C^^ 
prels  tl#m  ?  And  is  not  this^  my  Lord,  pre-  /^  £j^,  "^-^  « 
iumtuoufly  to  iet  himfelf  up  as  a  cornhot  of  Qaltr  ^'   . 
i^cii  luLx>^  Uf(  uciiff  ^^^^i^-  tfciLr  ia^^Lir  UTtji     >' 


{     ^8    ) 

the  holy  ghoft  ?  To  declare  hlnifelf  capable 
of  mending  the  revelation  !  and  to  profeft 
himfclf  authorifed  to  dictate  to  the  faith  of 
others,  and  to  interpret  the  fcriptures  for 
them  !  •* 
{jum  Hi^y^  '  frankly  confefs  I  fee  not  why  the  re- 
1   liL^  %  quiring  fubfcription  to  any    articles  of  faith^   • 

framed  by  men,  and  not  conceived   in  the 
tpcirf  ^^  vjrords  of  fcripturc,  as  a  neceffary  prerequifite 
^'♦•^^^'- "-of  chriftian  or   minifterial  communion  and 
\$it  /^>'^4nt<cllowfliip,  is  not  an  high,  implicit  impeach- 
(>uJ  ()ii^ment  both  of  the    wifdom  and    goodncls  of 
f^y^,£^^^God.     The  holy   ghoft   hath    certainly  ex- 
\^^u£ii  plained  the  articles  of  chriftian  faith,  fo  far 
H  i^x^^'^^  ^^  thought  neceffary   for  all  the  purpofes 
il  aXi     of  chriftian  fociety  in  this  wrorld,  and  eternal 
^iCtit^  happineft  in  the  world  to   come.     Both  the 
#   Jc  —  goodnefs  and  wifdom  of  God  would  prompt 
*    i\       him  to  do  this  :  f ea,  he  hath  expreflly  told 
l^T  /  ^  us  he  hath  done  it,  2  //w.  iii.  16,  17.     Now 
lum.'^     ^  for  men  to  frame  certain  tenets  and  propofiti* 
feu-l^^^  ons  in  feligion,according  to  their  own  fancy, 
flLYaittnt'Ti^ot  conceiving  them  in  any   exprcffions  of 
iijtx  30   holy  fcriptures,  and  impofe  them  on  others, 
Qii&/9^t<^a$  articles  of faith^  and  require   fubfcription 
-10 1^^    ^o  them,  as  neceffary  to  chriftian  communion 
ik  L  t^  and  fellow(hip  in  this  world,  or   happinefs  in 
WxJ^tht  next  5   is  certainly   to ,  do   and  require 
^      I  Av^  more,  in  order  to   chriftian  communion  in 
I   '       -^this  world,  and  happinefs  in  the  next,,  than 
\    -M;cvrj  ^h^.  wifdom  and  goodnefs  of  God  have  evtr 


(    '7f    ) 

moved  him  to  do  and  require  for  thefe  pur- 
pofes.     Either  what  is  done  in  ihii   bufinefs 
of  creed-making  and  fubtcription  by  men,  is 
not  at  all  neceffary  for  chriftkn  cominunion 
here,  or  happincis  hereafter  jor  elfe  ^he  wif- 
dom  and  goodncfs  of  God  have  not  dene  all 
that  is  ncceflary    for   thcfe    puipofes    in  the 
facred  fcripturcs.     If  what  men   have  done, 
and  yet  continue  to   do  in    this  buiinefs    of 
creeds  and  fubfcripiions^bc  unneceffary  for  the 
purpofes  mentioned  above;  then,    why   arc 
creeds  compofed,  and  lubicription   to  them 
required?  If  this  bufinefs  of  creed  making 
and  fubicription  be  neceffary  ;  why  hath  not 
the  wifdom  of  God  difccrned  this  neccflity  ? 
And  why  hath  not  his  guodnefs  excited  him 
to  provide  fome  efFedtual  remedy  againfl:  the 
wretched  conlequencea  of  leaving  this  buiinefs 
of  creed-making  to  meii  ?  For   I    make  no 
doubt  God  hath  a  fufficient  capacity  to  frame 
a  creed  that  would  be  iefs  exceptionable  and 
more  generally  fubfcribed  by  chriftians,  and 
vvith  far  greater  latisfadion,    than  any  creed    ' 
that    hath   ever   been  compofed  by    men's  i 

hands.     And  I  imagine  fuch  a  divine  creed,    S     . 
Wtitten  with  the    finger  of   God,    though  it  uau  hun^ 
ihould  be  impojedy  and   fubfcriplion  ta  it  tQ"  t/^  u^ 
quired,  would  not  occafion  fuch  general  un-  (iteji  tvni& 
cafinels  among   chriftians,    nor  be   attended  ,^1  ^^^^^ 
.  with  fo  much  complaint  and  cry  of  ^^^^i^^^^ /j^^fn^^f^  , 
V,  tjramy^  nor  be  followed  with  iuch  dctcfla* 


(     i8o    ) 

\)\e  and  pernici' us  confequences,  as  have  al- 
ways taken  place  upon  the   impofition  of  all 
human  creeds  without  exception. 
^  God  himfelf  teft .fled,  in  an  awful  manner, 

<e  oHtn  ^'^  ^'S^  difpleaiure  at  the  impofition  of  the  :|j 
|\  fi:ft   human  creed  j  that  made  and  impofed  ^ 
»FV^eei/iij^y  the  Nken^  comcih  A.   D.    325.     And  it 
'i^jL  ry^T^fcannot  be  (hewn   from   ecclefiaftick  hiftory 
U  A,^l£Lx  that    one   good    confequence   ever  ^  follow- 
zS  ed  the  impofition  of  a  creed  made  by   men, 
and  not  conceived  in  the  cxpreffions  of  holy 
icriptures. 

Bat  though  it  be  thus  demonftrably  con- 
trary to  realon  and  common  fenfe,   contrary 
to  the  icriptures,  and  an    high  blafphemous 
impeachment  of  the  wifdom  and  goodnefs  of 
God,  that   men    ftiould   make   and  impofe 
creeds,  confefliijns  of  faith,   catechifms,  &c, 
yet  creed-mongers    will  have   fomething  tQ 
plead  in   favour   of  this   bufinefs  of  creed-* 
tnaking  %  And  I  expeft  nothing  more,    than 
that,  in  confequence  of  my  attempts  to  fet  at 
naught  this  craft,  I  fliaU   hear  a  mighty  cry, 
firp'^ar,  it  may  be,  to  that  St.   Paul  heard  at 
fjihAJus,^^  ^thns,  occafioned  by  his    letting  at  naught 
hi^  <5   *^^   ^^^^^   ^^   '^®   filverfmiths,    who  made 
niU/  ck   ^'^"^5  ^^'*  Diana.     I  fancy  the  bufinels  of 
frtdiilv-  ^'^^^  making  is  not  quite  lo  gainful,  cfpcci- 
fo  ^.     ally  in  proteftant  countries,  as  was  the  craft 
^^*'^^^of  making  fhrines  for   Diana  \  yet  as  it  is 
^►^  7>vy(Q  (weet  and  gratifying  jto  men  of  haughtyg 


(     i8i     ) 

proud,  alTuming,  arrogant  Iplrits,  to  be  diflia- 
tors  of  other  men's  creeds  and  confeffions  5 
fuch  men  may  be  as  much  incenied  when 
this  bufinefs  is  fpoken  againft,  as  were  the 
filverfmiths  of  old,  when  Diana  was  fpoken 
againft. 

But  what  will  the  fticklers  for  human 
creeds  and  contefficins  fay  ?  They  will  un- 
doubtedly objcdl  that,  if  men  fubfcribe  only 
the  holy  fcriptures,  then  preachers,  profeflor* 
and  churches  may  prefcntly  grow  corrupt, 
pervert  the  fcrip  ures  to  patronize  their  errors, 
degenerate  from  the  faith,  &c.  &c.  Juft  as 
if  the  fame  men  who  would  corrupt  the 
word  of  God,  would  not  alfo  corrupt  a 
creed  or  confeflion  made  by  men  1  The  Dif- 
fenting    Gentleman    fays    on    this    matter, 

"  Will  it  be  faid But  crafty  and  corrupt  X  . 

men  pervert  the  words  of  ^he  holy  gho/i,  and  -^Av  ^  ^^ 
fkreen  dangerous  errors  under  fcriptural  •^^,''*f  y^^. 
forms.  Let  It  be  faid:  And  will  not  crafty  Ji""*^*  Lg(? 
and  corrupt  men  as  eafily  pervert,  and  ^^  k  ctitn^^^^ 
lightly  violate  and  break  through  all  the  ar»  .^^n^^^d^y^ 
tides  and  forms  which  human  [kill  can  ^^^  Q^»f^a^^^ 
vife,  or  human  prudence  prclcribe?  Docs  ^^  A^«,*.<j  ^ 
rot  the  plaineft  reafon  and  natare  of  the  t'^l  (j> 
thing  fpeak,  that  thus  it  will  be  ?  Has  not  ^^^^-r*^^ 
the  experience  of  tourteen  hundred  years  put\  •  v  ^^^  ! 
it  beyond  all    doubt  ?  Will    any  articles  or  ^J^ 

forms  of   do<ftrine   prove  a   fence    againft  a  ^^  ^^^T*^ 
man  of  aa    infincere  and  corrupt  heart,  or  /*  Ih^^^'^ 


(  Ib^  ) 

keep  him  out  of  the  church  ?  No  t  He  wUl 
ever  fwim  with  the  ftream ;  he  will  declare  or 
fubfcribe  any  thing,  as  his  worldly  iniereft 
diredts.  No,  my  Lord,  it  is  men  of  virtue 
and  integrity  only,  your  L-jrd(hip  wcil 
knows,  that  can  poflibly  be  &ff;!<5tcd  here  : 
It  is  men  of  principle  ana  confcience  only, 
that  thefe  fublcriptions  ^re  ever  capable  of 
keeping  out  of  the  church  :  So\hat,if  i  ightly 
cohfidered,  it  is  not  in  their  nature  to  be  the 
lead  guard  againft  error,  nor  the  leaft  lecu- 
rity  to  truth.  And  when  withal  it  is  re- 
membered, how  in  all  ages  of  the  church 
ihey  have  been  moft  miichievoufly  employ- 
ed by  the  feveral  parties  of  chri/iianSj^s  they 
alternately  prevailed  !  What  wrecks  they 
have  madeof  confcience  1  What  facrificeg  of 
integrity  to  human  ignorance  and  pride  I 
What  engines  they  have  proved  in  the 
hands  of  the  rulers  of  the  darknefs  of  this 
world,to  torture  and  opprefs  good  men, and  to 

exalt  and  aggrandize  the  bad  ! Scarce  any 

thing  can  be  more  amazing,  than  that  a  mea- 
furc  fo  notorioufly  prepoiterous  and  abfurd  j 
a  meafure  fo  direcSly  tending  to  bring  cor^ 
ruption  into  the  church,  and  to  keep  integri- 
ty and  confcicnce  out ;  fliou'd  ever  have  been 
patronized,  and  even  vehemently  urged,  by 
men,  unqueftionably  both  wife  and  good." 
,  ,  ,  P'  308,  309. 
v-jfc^iX  |<^-  7^  A  little  attention  to  ccelcfiailick  hiftor^r 


(     iSs     ) 


'^^ill  c&nvince   any  impartial  cncjuircr  aftcJ  .     i 

endeavours  that  ever  hav«  )^  ^]l        nSh 
been  made,  cither  by  individuals  or  "by  coun-^^  l»u.nx    , 


truth,  chat  aU  the 


cils  and  fynodg,  to  efFedt  a  uniformity  of  opi-^  £^iM'^^  '^ 
fiion  and  lentiment  m  religioui  matt  en  ^  in  the  Uo-^^  ^^ 
church  of  Chrift,  have  been,   not   only   vain  ^  ucti^^ 
and  fruitlefs,    but  attended   vvith   the   moft  ,J^^lcf^<^*i 
baneful  and  pernicious  confcquenccs.  Where  ^  ^r/^««^'  ' 
it  can  be  fliewn  that  a  finglc  error  hath  ever  ^(^^^^  ^r  iii^ 
been  fuppreffcd    by  framing    and  impofing'^      ]iJhiK% 
creeds  and  confcfHons  of  faith,    it  may  cafily  ^^^    H^    ' 
be   fliewn,  that  an  hundred    have  received  *^  *^\c^  , 
their  rife  and  propagation  dy  thefe  very  means. ^J^  m    ^  -^t 
And  as   it    eonftantly    and  invariably  hath-i^^*  ^^^^^ 
been  the  cafe  in  the  church,  that  hatred,  va-.^^**^'^  y 

riance,    wrath,   ftrifc,   feditions,    emulations  ^crt^  \Hit\^' 
and  herefics  have  followed  the  endeavours  of  ^//M  ^^*^^' 
of  creed- mongers  and  confcffion-makerr,  to  ^(,y(citn^*^^' 
bring  about  a  uniformity  in  religious  opinions' ^^^  tpJH  ^ 
and  fentimenis  in  the  chriftian  church,  fo  we^^^fCi/ijjx^^ 
have  all  the  reafon  in  the  world  to    believe,  ^j^^C 6- 
that  thefe  fad  and  drfmal    confequences  will  ^eS^  ffhf*' 
ever  follow  fuch  endeavours.     Men    do  not  -^  ^cnisi'- 
look  alike,  nor  fpeak,   nor  write  alike  :  And    \ 
juft  as  vain  and  fleeVeiefs  a  bufinefs   would  it 
be,  in  my  opinion,  for  any  man,    or  body  cf 
men,  to  undertake  to  efFe^  a  uniformity   of 
vilages,  manner  of  f peaking^  and  hand  wriiing 
amongft  mankind,   as  to  effeft  a    uniformity 
in  religious  tenets  and  fentiment.     And  who« 
gvar  can  cffc^  the  former,  may  perhaps  ef- 


(     i84    ) 

fed  the  latter.  Why  then  fuch  a  mighty  cry 
about  orthodoxy  m  religion  ?  We  never  hear 
of  an  orthodox  face,  an  orthodox  manner  of 
fpeaking  or  writing  amonglt  mankind.  "  It 
is  great  pity/'  iays  the  author  of  Remarks 
upon  Prefident  Clap's  Hiftory,  &c.  **  as  cha- 
rity is  our  diftinruifhing  mark  as  chrithans, 
that  we  exercife  it  much  Icfs  in  religion,  than 
in  the  common  ajffairs  of  life.  Agreeable  to 
"which,faysan  author,! do  not  behevc  that  there 
are  two  men  upon  earth  who  think  exadlly 
alike  upon  every  fubjedl ;  and  yet  our  differ- 
ent taftes  in  meat,  drink,  building  and  drels 
make  not  the  leuft  difference  in  buman  fo- 
cicty  ;  nor  is  it  likely  that  they  ever  will,u!i« 
lefs  we  eftablifh  by  law,and  tack  preferments 
to  one  particular  mode  of  eating,  drinking^ 
building  and  drcfling  \  then  indeed  we  may 
expefl:  to  fee  the  eftablifhed  orthodox  majon^ 
cook  and  tajlor^  very  zealous  and  loud  for 
conformity  and  penalties  :  But  at  prefent  ten 
men,  in  ten  different  fuits,  can  dine  together 
upon  ten  different  difhes ;  and  give  ten  dif- 
ferent opinions  upon  one  piece  of  painting 
or  archite£ture,  without  breaking  friendlhip 
>iand  good  humour  :  If  indeed  they  be  drunk 
k^  lUi'  yff'xHcL  wine  or  zeal,  they  will  be  apt  to  fight 
J*^^^^  ^^'^^bout  the  church,  or  fomething  elle  :  but 
^{^  ^71.  why  men  in  their  (enfes  fhould  clamour  and 
Ciqiirm^^fW^^^^^  ^^  ^^^"^  neighbour's  particular  con- 
.  f    ^       fcience,any  more  than  at  his  particular  palate^ 


(    i85    ) 

00  reafon  can  be  affigncd,  but  the  delufions 
of  prieftcraft,  operating  upon  its  genuine  ii- 
iue,  bigotry."— p.    56,  S7*  ^ 

,  ^  S  J  long  as  mankind  are  of  different  ge- 
niulcs  ^nd  difpofitions  of  loul ;  are  differently 
educated  in  families,  in  pubiick  or  private 
fchools  ;  go  into  different  trafts  of  reading 
and  thinking  ;  and.  ihall  agree  to  hold  it  ds 
an  unalienable  right,  facred  from  the  deity ^ 
that  they  may  fcarch,  examine  and  judge  for 
themfelvcs  in  all  matters  of  religion  j  they 
yvi4]  moft  certainly  differ  from    one    another  \ 

in  their  reljgious  tenets  and  fentiments.  ;<  ^i  So^f^^^  ^^ 
As  Saybrook  Platform  gives  a  right  to  any  rdi-ti^^^nr^  "^ 


inftitution,  precept  or  example  of  any  eccle-  fctn^e^V  cit 
fiaftick  council  in  the  New  Teftament  ;  lo  fMrficiKv 
the  whole  authority  of  (uch  a  council  niuft  be  ft^fiW  |>^t 
derived  from  its  conftituents,  the  parties  con^  ciykn'W'iJ^ 
cerned',  and  therefore  luch  a  council  can  itui^  t»JCiu^ 
have  no  authority  but  what  is  given  them  to  i^i^f  0>«^ 
decide  any  caufe  whatfoever.  ^riti-H  ^^ 

,   Thus  much  1  tWnk  proper  to  offer,  at  pre-  i  <.{t«i.ra 
fcnt,  as  a  vindication  of  my    renunciation   cf'^    l* 
Saybrook  P  atform,  fo  far  as  I  view4t  as  dif-  ^^^ 
fciingtrom  iht  holy  fcriptures,   cither    in  5ts 
doftfin^s  or  difcipline,     uut    as  1    have  fug- 
gcftcd  that  that  bouk  is  not   fo  criminal,    ad 
il>at  the  judgment  of  an  ceckfiaftick  co»ncil 


(     i86    ) 

upon  articles  of  faith,or  dodrincs  of  rcligiorii 
to  the  lead  conceivable  prejudice  or  difad- 
vantage  of  any  preacher,  profcffjr  or  church, 
can  be  built  upon  it,  or  vindicated  from 
it  ;  I  mean  now  to  fhew  that  the  fenti- 
nients  of  our  worthy  anceftors,  the  compilers 
of  that  book,  were  perfedlly  the  fame  with 
thofe  I  have  attempted  to  vindicate  in  thefc 
papers.  In  the  preface  to  their  Confeffion 
ot  Faith,  they  fay,  p.  5,  6,  "  This  Contcf- 
iioQ  of  Faith  we  offer  as  our  firm  perfuafiony 
well  and  fully  grounded  upon  the  bol'j  fcrip^ 
tures,  and  cammead  the  fame  unto  all,  and 
particularly  to  the  people  of  our  colany,  to 
be  examined,  accepted  and  conftantly  main- 
tained." How  is  this  ?  Did  thefe  good  men 
mean  to  impofe  their  confeffion  of  faith 
upon  the  people  of  Connedlicut,  and  ab- 
folutely  to  require  their  fubfcription  ?  Let 
them  anfwer  for  thcmfelves.  "  Wc  do 
not  aflame  to  ourlelves,  that  any  thing  be 
taken  upon  truft  from  us,  but  commend  ta 
our  poople  thefc  following  counfels." 

I.  *'  That  you  be  immoveably  and  un- 
changeably agreed  in  the  only  fufBcient  and 
invariable  rule  of  religion,  which  is  the  holy 
fcripture,  the  fixed  canon,  incapable  of 
iiddition  or  diminution/* 

II.  "  That  you  be  determined  by  thi« 
rule  in  the  whole  of  religion.     That  your 

'  faith  be  right  and  divjne,  the  w^rd  of  Gud 


(     i87    ) 

muft  be  the  foundation  of  it,  and  the  autho- 
rity of  the  word  the  rcafon  of  it." 

lil.  *•  That  you  be  well  grounded  in  the 
firm  truths  of  religion;  We  have  willingly 
taken  p^ins  to  add  the  holy  fcriptures,where- 
on  every  point  of  faith  contained  in  this  Con- 
feflion  doth  depend,  and  is  borne  up  by,  and 
con^piend  the  fame  to  your  diligent  perufal, 
that  you  be  eftab!i(hed  in  the  truth,  and  your 
faith  reji  upon  its  proper  bafis^  the  word  of 
God'' 

IV.  Agdin,  p.  8.  **  That  having  applied 
the  rule  of  holy  fcripture  to  aH  the  articles 
of  this  Confcflion,  and  found  the  fame,  upon 
trials  the  unchangeable  and  eternal  traths  of 
God  :  you  remember  and  hold  them  faft> 
contend  earneftly  for  them  as  the  faith  once 
delivered  to  the  Saintc/' 

Again,  in  their  Confeffion  of  Fai^h  itfelf, 
Art.  X.  "  The  fupreme jrw^^^  by  which  all 
^titroverfies  of  religion  are  to  be  determined^ 
and  all  decrees  ni  councils ^  opinions  of  ancient 
writers^  dodirines  of  men  and  private  fpirits^ 
are  to  be  examined^  and  in  whofe  fentence 
we  are  to  reft,  can  be  no  other  but  the  holy 
fcripture  delivered  by  the  fpirit  j  into  which 
fcripture  fo  delivered  our  faith  is  finally  re* 
folved/' 

I  now  willingly  leave  it  to  the  world  to 
judge,  whether  the  compilers  of  Saybrook 
Plallormi   did  not  firmly  believe  that  all 


(     iS8    ) 

chriftians  were  happy  in  the  enjfl^fment  of 
the  divine  and  unalienable  tight  io  fearch 
the  holy  fcriptures  j'and  to  receive  or  rejefl; 
vrhalever  opinions  and  Ycntinients  they  ju'lg- 
ed  agreeable  or  fepugnant  to  that  unerfing 
ftandard  :  And  confeq'uently  that  no  man; 
or  body  of  men,  had  authority  to  frame  con- 
feffions  of  faith  and  impolc  thetii  on 
others.     /■      '     '■      *  '    .     *•    "   '  '•' 

■  Thefe  things  being  undeniable,  how   any 
man,   or  body  of  men,    (hould  prelume   to 
judge  for  others, as  to  articles  of  faith  tv^d  doc- 
irines  of  religion,  and  to  cefifure  and  condemii 
cheir  fellow  chriftians,    on   account  of    their 
differing  fentiments  and  tpinions,  as  to    the 
interpretation  ci  holy  fcriptures  -,   and    even 
^withdraw   communion   and  felhwfhip    from 
thofe  who  differ  from  them,  and  dcrty  thcot 
many  of  the  advantages  ot  chriitian  fociety  5 
or  even  any  advantages  whatfoevcr;and  pre- 
tend at  the   £anne  time  "a   warrant  for   this 
conduft  from'  Sayhrook  Platform^  and,  what 
IS  more  ihuckirig  yet,  from  the  i^vV-zi;   Telia* 
ment  \   mud   be    refolved   cither   into  their 
ihameful  mifinterpr^tation   of  the    Platform 
and  New  Teflament  both  ;  or  their  bold  and 
dariog  prefumption,'  pride,    arrogance,   and 
itch  tor  dominion  over  others  conlci^^nces. 
^     It   is  a  fhame    and  fcandal    to  thofc  who 
condudt  in  this  unreafcnabie  and  unfcrtptural 
!^annsr>if  not  to  religion  ittelf,  that  it  fhould 


fiAjk.^ 


i     »89     ) 

J)e  '  iolJ  in  Gaiby  or  publijhed  in  the  flreeti  df 
j^Jkelon  :  For  *  the  daughters  of  the  PbililUnes 
ii^i/i  rejoice,  the  daughters  of  the   uncircuM/r 
died  v;ili  triumph  ;*  The  enemies  of  our  ho- 
ly profcffion  will.blafphcmc,  when  they  jfliall 
bel  old  chriftians   crumbling  into  parts   and 
fadlions,  condemning  and  anathematizing  ©nc 
another,    excommunicating   and    being   ex- 
communicated, ar.d  alternately  depriving  and 
being  deprived  of  the  advantages  of  chriftian 
fociety  and  communion  :  Becaufc  they   can- 
hot  tolerate   one    another    in  fcarching  and 
examining  the   facred   canon,   and  believing 
or  rejcfting  vvhat  they  fhall  judge  agreeable 
or  repugnant  to  it  !  '     5  • 

'     I  wi  I   conclude  what  I  (hall  offer  on  this 
fubjeft  with  that  very  remarkable  paragraph 
of  the    renowned  Chillingworih^   which,   I 
fancy,  no  true  prote'ftant  will  read   or   bear, 
but  with  great   fatisfa£lion,    efpecially  when 
they   confider  that   it   is  the  language  of  a 
great  man,  converted   from   popery  by   his 
diligent  learch  of  ihfi  Jacred  kriptures.     Ad- 
drefling  himfelf  to  a  writer  of  the  church  of 
Romey  he  thus   fpeaks   in  vindication  of  the 
proteftant   caufc,  "  Know    then.   Sir,    that 
when  1  fay  the  religion  of  proteftants   is  in 
truth  to   be  preferred   before   yours;  as  on 
the  one  fide,  I  do  not  underftand  by  your  re- 
figion  the  doftrine  of  Bellarmine  orBar§mus, 
61  any  other  private  man  amongfl:  yd^  j  nor 


(   I?^  ) 

the  doflirlnc  of' the  Sorbonne  or  of  the  Jefuiis^ 
or  of  the  Dominicans^  or  of  any  other  pai  ti- 
cular  company  or  focicty  amongft  you  j  but 
that  wherein  you  all  ^grec,or  profefs  to  agree, 
the  dodlrine  of  the  council  of  Trent  \  fo  ac- 
cordingly on  the  oth^r  fide,  by   the  religion 
of  protcftants,  I  do  not  underftand  the  doc- 
trine of  Luther  or  Calvin^  or  MelanSihon^noi 
the  confeflion  of  Augfburgh  or  Geneva,  nor 
the  catechifm  oi  Heidelberg^  nor  the  articles 
of  the  church  of  England ',  no^  nor  the  h^r* 
mony  of  proteflant   creeds  and  confeflions  i 
but  that  wherein  they  all  agree,   and    which 
they  all  fubfcribe  with  one  accord,  as  the  un- 
doubted  perfcQ:  rule  of  their  faith   and  ac« 
tions,  that  is,  the  bible.    The  bible,  I  fay,th(^ 
bible   only,   is   the  religion   of  ptoteftants, 
whatfoever  elfe  they  believe  bcfides  it :  And 
the    plain,     irrefragable,     and    indubitable 
confequences  of  it,  well  may   they  hold  asr 
matters  of  opinion,    but  as    matters  of  faith 
tnd  religion,  neither  can  they  with  coherence 
to  their  own  grounds  believe  it   themfclves, 
nor  require  the  belief  of  it  of  others,  with- 
out moft  high  and  fchifmatical  prcfumption. 
I,  for  my  part,  after  a  long>  and  (as  I  verily 
believe  and   hope)   impartial   feareh  of  the 
true  way  to   eternal   happinefs,   do    profcft 
plainly  that  I  cannot  find  any  reft  for  the  folc 
of  my  foot,  but  upon  this  rock  only.     I  fee 
plainly,  and  with  mine  own  eyes,  that  there 


/ 


I 


^ 


■tm 


t 


